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ADVANCED  COURSE      :  :     PILGRIM  SERIES 

A  STUDY  OF 

THE  LIFE  OF  JESUS 

HIS  WORDS  AND  WORKS 


GEORGE  B.  STEWART,  D.D.,  LL.D. 

President  Auburn  Theological  Seminary 


BOSTON 
New  York  Chicago 


Copyright,  1907 

BY 

The  Congregational  Sunday-School  and  Publishing  Society 


A   STUDY   OF  THE    LIFE   OF  JESUS 


Lesson  I 
THE    MESSIANIC   HOPE    OF    THE    PROPHETS 


The  Lesson  Facts 

There  are  certain  conspicuous  facts  in  the  con- 
sciousness of  the  Jewish  prophets: 

1.  Their  Belief  in  God.  It  could  not  be  shaken. 
They  trusted  him  utterly.  In  their  thought  of  him, 
they  emphasized  his  moral  qualities.  He  was  a  God 
of  justice,  truth,  purity,  mercy.  He  hated  wickedness 
of  every  sort.  He  was  the  strength,  defense,  hope, 
glory  of  his  people  (Hab.  i:  12,  13). 

2.  Their  High  Morality,  especially  social  morality. 
They  upheld  honesty,  chastity,  regard  for  the  poor 
and  national  good  faith,  and  unsparingly  denounced 
luxury,  licentiousness,  oppression  of  the  helpless  and 
indifference  toward  the  unfortunate.  "  Righteous- 
ness exalteth  a  nation;  but  sin  is  a  reproach  to  any 
people."  The  chief  element  in  religion  is  morality. 
"  What  doth  Jehovah  require  of  thee,  but  to  do 
justly,  and  to  love  kindness,  and  to  walk  humbly 
with  thy  God?  " 

3.  Their  Unquenchable  Optimism.  They  had  a 
passion  for  righteousness,  and  a  passionate  hopeful- 
ness.    They  believed  in  righteousness,  its  essential 

I 


A         STUDY         OF         THE 

worth,  its  ultimate  victory.  Their  darkest  night  of 
adversity  or  of  sin  was  to  be  followed  by  a  dawn. 
They  were  ever  looking  forward  to  a  brighter  day. 
The  golden  age  was  yet  to  come  (Isa.  9:  1-7 ). 

4.  Their  conviction  that  their  nation  had  a  mission  to 
the  world.  The  hope  of  the  world  centered  in  Israel 
and  Israel's  God.  Jehovah  was  Redeemer,  Deliverer, 
Saviour.  This  was  the  message  of  Israel  to  the  world, 
"  Salvation  was  of  the  Jews."  All  nations  were  to 
come  to  them  for  deliverance.  Zion  was  to  be  ex- 
alted on  the  top  of  the  mountains  and  all  peoples 
were  to  come  to  it  for  worship,  for  truth,  for  God 
(Isa.  42:  1-9;  Jer.  3:  17,  18;   Mic.  4:  1-5). 

These  four  elements  in  the  prophetic  thought  grew 
in  clearness  as  time  went  on,  and  received  their  high- 
est expression  in  the  later  prophetic  literature.  They 
give  the  prophets  their  unique  place  and  make  their 
teachings  of  the  deepest  significance  to  the  world. 

These,  then,  are  the  essential  elements  in  the 
prophets'  Messianic  hope.  That  hope  at  different 
times  and  in  the  minds  of  different  prophets  might 
contain  other  elements  and  find  various  expression. 
But  these  are  vital.  The  highest  expression  of  their 
hope  may  be  summarized  thus:  The  mighty,  merciful, 
just  God  will  send  a  deliverer,  who  will  save  men  from 
their  sin  and  misery. 

It  was  this  hope  of  the  prophets  that  Jesus  fulfilled. 
He  was  its  incarnation.  However  he  may  have 
broken  with  the  thought  of  the  post-prophetic  period, 
he  reemphasized  the  ideals,  the  aspirations,  the  hope 
of  the  prophets.     He  was  the  Glory  of  Israel  and  the 


LIFE  OF  JESUS 

Hope  of  the  world  (Luke  2:  31,  32).  The  prophets 
gave  their  great  message  in  words.  Jesus  was  that 
message  in  a  living  character. 

Questions  for  Study  and  Discussion 

Make  a  careful  study,  with  or  without  commen- 
taries, of  Isa.  7:  14;  9:  1-7;  42:  1-9;  61:  4-9; 
Jer.  3:  17,  18;  Joel  2:  28-32;  Mic.  4:  1-5;  Zech. 
9:  9,  10,  with  a  view  to  the  following  suggestions 
and  questions:  i.  Make  a  list  of  the  various  ele- 
ments in  the  hope  of  the  prophets  which  you  find  in 
these  passages.  2.  Note  those  which  have  been 
literally  fulfilled,  those  which  have  been  fulfilled  in 
a  sense  different  from  what  the  writer  meant,  those 
which  have  not  been  fulfilled  at  all.  3.  In  what 
respects  did  the  prophets  have  a  limited  conception 
of  the  Messiah  and  his  Kingdom?  4.  Which  do  you 
find  the  more  satisfactory  view  of  the  hope  of  the 
prophets:  to  regard  it  as  a  series  of  predictions  of 
future  events,  or  to  regard  it  as  an  expectation  which 
survived  all  adversities  and  disappointments,  and 
which  found  a  different  and  larger  realization  than 
they  dreamed  of? 

Messages  for  Our  Life 
I.  Is  the  unfailing  hopefulness  of  the  prophets 
a  virtue  to  be  cultivated?  What  do  you  think  of 
the  theory  that  we  ought  always  to  live  "  on  the 
sunny  side  of  the  street  "?  What  are  some  of  the 
difficulties  you  find  in  always  taking  a  cheerful  view 
of  your  own  life?    What  are  some  of  the  encourage- 

3 


A         STUDY         OF         THE 

ments  to  a  cheerful  view  of  your  own  life?  In  view 
of  both  difficulties  and  encouragements,  ought  you 
not  to  be  cheerful  all  the  time?     If  so,  why  ? 

2.  Is  the  right  ever  defeated?  Are  we,  therefore, 
justified  in  thinking  that  the  right  and  goodness  will 
ultimately  win,  and  why? 

3.  The  prophets  repeat  the  charge  that  the  people 
left  God  out  of  their  religion  and  their  morals;  how 
far  is  this  true  of  these  times?   of  you? 

References.  —  Isaiah,  Chaps.  53,  55,  60,  61;  Goodspeed's  "Israel's 
Messianic  Hope  ";  Beecher's  "  The  Prophets  and  the  Promise  ";  George 
Adam  Smith's  "  Modem  Criticism  and  the  Preaching  of  the  Old  Testament," 
Chap.  V, 


LIFE  OF  JESUS 


Lesson  II 
THE   MESSIANIC   HOPE   AFTER  THE   EXILE 


The  Lesson  Facts 
During  the  four  centuries  between  the  Old  and 
New  Testaments  four  facts  relative  to  the  Messianic 
hope  are  apparent: 

1.  It  did  not  perish.  The  period  was  one  of  great 
disorder  and  decay  both  within  and  without  the 
Jewish  nation.  The  old  empires  were  worn  out. 
The  new  empire  of  Rome  was  extending  its  iron  rule. 
The  times  were  full  of  trouble,  disappointments,  dis- 
orders, strifes,  perils.  The  nation  alternated  between 
hope  and  fear,  independence  and  subjection  to  foreign 
rule,  prosperity  and  adversity,  the  brightest  and  dark- 
est experiences.  Yet  through  all,  this  one  great  hope 
continued  to  be  theirs.  Though  the  literature  of 
the  period  is  not  abundant,  yet  it  is  ample  enough  to 
show  us  that  the  people  never  wholly  lost  their  ex- 
pectation of  a  Messiah.  They  clung  to  the  belief 
that  Jehovah  would  deliver  and  exalt  his  people. 
At  the  end  of  the  period  we  find  this  hope  cherished 
in  some  form  by  every  class  in  the  nation  (Enoch  25: 
3-6;  Sibylline  Oracles  3:  817-822;  Psalms  of  Solo- 
mon 17:  23-35;  John  i:  19-27). 

2.  The  Form  in  which  the  Hopejnanifested  itself 
varied  with  the  changing  conditions  of  the  times,  and 

5 


A         STUDY         OF         THE 

in  different  classes,  but  there  was  a  marked  tendency 
toward  material,  temporal  and  unspiritual  ideas  and 
ideals  of  the  kingdom  of  the  Messiah.  He  would 
punish  the  heathen,  reunite  the  tribes,  cleanse 
Jerusalem,  sit  on  the  throne  of  his  father  David, 
banish  drought,  famine,  pestilence,  tempest,  establish 
peace,  prosperity,  happiness  (Enoch  lo:  17-19; 
Tobit  13:  16-18). 

3.  Some  of  the  Names  for  the  Messiah  with  which 
we  are  familiar,  such  as  the  "  Son  of  man,"  the 
"  Anointed  One,"  the  "  Son  of  David,"  '*  Messiah," 
the  **  Righteous  One,"  the  "  Elect  One,"  came  into 
common  use  during  this  period  (Enoch  38:  2;  46:  3; 
40:  5;  Psalms  of  Solomon  18:  6,  23;   17:  36). 

4.  As  the  period  advanced  to  its  end,  the  desire  of 
the  people  for  a  Messiah  became  more  intense,  but  it 
was  for  a  Messiah  who  should  punish  their  enemies 
and  bring  national  independence  and  universal  domin- 
ion to  the  Jews.  There  was  a  burning  hope  for  a  new 
Israel  and  a  great  king  of  the  Jews,  —  not  for  an 
Israel  that  was  cleansed  from  its  injustice,  its  oppres- 
sion of  the  poor,  its  pride,  its  lusts,  but  an  Israel  that 
was  free  from  Roman  rule  and  established  once  more 
as  a  nation,  great,  prosperous,  glorious. 

The  hopefulness  of  the  prophets  has  not  become 
less  passionate  in  the  people,  but  has  sunk  to  a  mere 
desire  to  be  delivered  from  temporal  ills,  and  their 
passion  for  righteousness  has  become  a  blind  zeal  for 
the  outward  things  of  the  law,  while  neglecting  its 
mercy,  justice  and  truth  (Matthew  3:9;  5:  20;  Mark 
7 :  11).     Jesus  was  more   the  Messiah  the  prophets 

6 


LIFE  OF  JESUS 

expected  than  he  was  the  one  expected  by  the  people 
of  this  age  (Matthew  i6:  1-4;  Luke  24:  25-27). 

Questions  for  Study  and  Discussion 

I.  Read  the  History  of  the  Jews  during  this  period 
in  Josephus'  Antiquities,  and  in  some  Bible  Dictionary 
and  note  that  while  other  nations  have  found  their 
ambitions  attained  in  their  generals,  statesmen  and 
armies,  the  Jews  aspired  to  greatness  through  their  reli- 
gion. 2.  Compare  Isaiah  55:  i-ii;  Hosea  10:  12,  13; 
Micah  6:  8;  Zeph.  2:  11;  Zech.  13:  i  with  Mark  7: 
1-23,  and  note  the  difference  between  the  prophets' 
religious  ideas  and  those  of  the  Jews  at  the  end  of  the 
period  we  are  studying.  3.  How  do  you  explain  the 
fact  that  the  Jews  when  they  returned  from  their  cap- 
tivity in  Babylon  were  entirely  cured  of  their  idolatry  ? 
4.  How  do  you  account  for  the  fact  that  during  their 
spiritual  decline  the  Jews  did  not  lose  faith  in  God's 
care  for  them,  and  his  purpose  to  bless  them? 

Messages  for  Our  Life 

I .  What  is  the  name  of  Jesus  that  means  most  to  you, 
and  which  one  do  you  most  like  to  use?  2.  What  do 
you  most  desire  that  Jesus  should  do  for  you?  3.  Dur- 
ing all  '_this  history  the  conception  of  the  Messiah 
was  changing  and  growing.  As  you  look  back  over 
your  life,  do  you  find  that  your  thought  of  Jesus  has 
changed?  Has  it  grown  more  spiritual?  Do  you 
find  that  your  expectation  in  him  is  for  the  enrich- 
ment of  your  spirit  rather  than  for  the  good  things 
of  this  life  ? 

^  References.  —  Read  Psalms  17,  18  in  the  Psalms  of  Solomon;  the  Sibyl- 
line Oracles  3:  652-822;  the  book  of  Enoch.  See  Riggs'  "  Maccabean  and 
Roman  Period  ";  Goodspeed's  *'  Israel's  Messianic  Hope," 


STUDY         OF         THE 


Lesson  III 
IN  THE  FULNESS  OF  TIME 


The  Lesson  Facts 

Jesus  came  in  the  "  fulness  of  the  time  "  (Gal.  4:  4). 
There  was  a  previous  preparation  for  him.  In  an 
important  sense,  all  preceding  history  had  been 
preparatory.  This  was  particularly  true  of  all  Jewish 
history.  In  the  immediate  past  four  things  had  been 
preparing  the  world  for  that  great  historic  event,  the 
coming  of  Jesus.  They  were,  (i)  the  Dispersion  of 
the  Jews,  (2)  the  Greek  influence,  (3)  the  Roman 
influence,  and  (4)  the  influence  of  the  Old  Testament. 
We  shall  consider  the  first  in  this  lesson  and  the  other 
three  in  the  next. 

I.  The  Dispersion  of  the  Jews.  Many  Jews  did  not 
return  to  Palestine  from  Babylon  at  the  end  of  the 
captivity.  During  the  subsequent  four  centuries 
the  Jews  became  scattered  over  the  whole  known 
world. 

At  the  beginning  of  our  era,  "  the  Dispersion,"  as 
they  were  called  (i  Peter  1:1),  constituted  the  larger 
part  of  the  Jewish  race.  At  this  time  the  Jews  num- 
bered about  4,500,000,  of  whom  about  700,000  lived 
in  Palestine.  They  constituted  about  seven  per  cent 
of  the  then  known  world's  population.  The  Jews 
in  and  out  of  Palestine  were  bound  together  by  their 

8 


LIFE  OF  JESUS 

common  creed,  common  life,  common  center  (Jeru- 
salem), and  common  Messianic  hope.  Those  in  for- 
eign lands  were  there  voluntarily,  and  not  as  captives 
as  they  had  been  at  other  times  in  their  history.  They 
were  engaged  in  the  ordinary  pursuits  of  life,  especially 
barter  and  commerce.  Many  held  high  social  posi- 
tion. But  they  had  no  real  home  anywhere,  and 
regarded  Palestine  as  their  homeland  and  themselves 
as  strangers  and  pilgrims.  They  recognized  but  one 
metropolis,  the  Holy  City,  where  was  the  temple  of 
the  Most  High  God.  Those  of  the  eastern  Dispersion 
were  called  *'  Babylonian,"  and  those  of  the  western, 
"  Hellenistic."  The  former  kept  alive  the  love  for 
**  the  Law,"  lived  in  the  past  glory  of  the  nation, 
furnished  Palestine  some  of  its  most  learned  scholars, 
such  as  Hillel,  and  were  held  in  higher  favor  in  Pales- 
tine than  the  Hellenists.  The  latter  became  ac- 
quainted with  heathen  culture,  modes  of  thought  and 
life,  and  point  of  view.  They  were  deeply  affected 
by  these,  being  liberalized  by  them  in  some  cases,  and 
in  other  cases  being  made  more  intensely  Jewish  and 
bigoted. 

The  Jews  of  the  Dispersion  were  filled  with  ambition 
for  their  nation,  and  all  looked  to  the  future  for  its 
triumphs.  They  felt  contempt  for  the  heathen  rites 
and  customs,  were  proud  of  their  synagogue  worship 
with  its  dignified  ritual,  were  weaned  in  a  measure,  at 
least,  from  bloody  sacrifices,  and  cherished  the  hope 
that  all  Israel  would  some  time  return  to  their  own 
land.  They,  without  doubt,  had  considerable  inter- 
course, socially  and  intellectually,  as  well  as  commer- 

9 


A         STUDY         OF         THE 

cially,  with  their  Gentile  neighbors.  They  felt  they 
had  something  well  worth  saying  to  them,  and  were 
such  effective  missionaries  that  many  Gentiles,  espe- 
cially from  among  the  rich  and  cultured,  being  dis- 
gusted with  the  empty  and  coarse  rites  of  their  own 
religions,  were  attracted  to  the  pure  and  dignified 
worship  of  the  synagogue,  and  became  proselytes. 
They  daily  looked  for  the  coming  of  their  Messiah, 
expecting  that  at  any  moment  the  glad  tidings  might 
reach  them  that  he  had  appeared  in  the  Holy  City. 
Many  of  them  returned,  when  their  affairs  permitted 
them,  to  Jerusalem  to  worship  in  the  temple  or  to 
reside  permanently  there.  They  had  their  synagogues 
in  Jerusalem  (Acts  6:  9). 

Questions  for  Study  and  Discussion 
I.  Read  all  you  can  about  "  the  Dispersion."  It 
furnishes  one  of  the  most  fascinating  topics  in  Jewish 
history.  Every  Bible  Dictionary  has  articles  on  it, 
and  nearly  every  Life  of  Christ  or  History  of  the 
Jews  has  a  chapter  relating  to  it.  2.  Note  other  ways 
than  those  mentioned  above  in  which  the  Dispersion 
prepared  the  way  for  Jesus.  3.  Throughout  his  his- 
tory the  Jew  has  been  unpopular  with  other  peoples; 
how  do  you  explain  it?  4.  The  Jews  are  still  scat- 
tered over  the  world;  what  have  you  to  say  about 
that  fact?  5.  Would  they  return  to  their  own  land 
if  they  could?  6.  Some  people  say  that  the  Jews 
will  some  day  return  to  Palestine  and  rebuild 
Jerusalem  and  the  temple.  What  do  you  think 
about  it? 

10 


LIFE  OF  JESUS 

Messages  for  Our  Life 

I.  These  scattered  Jews  little  thought  how  much 
they  were  doing  to  prepare  the  world  for  the  Messiah ; 
may  it  not  be  that  we  and  others  are,  without  knowing 
it,  doing  the  same?  2.  The  Jew  in  foreign  lands  had 
the  advantage  of  his  Gentile  neighbor  who  had  to 
carry  his  idols  about  with  him,  for  he  could  worship 
God  anywhere;  have  we  any  advantage  of  the  Jew 
in  this  respect?  What?  3.  In  what  sense  are  we 
"  strangers  and  pilgrims  "  in  this  world,  and  in  what 
sense  is  "  heaven  our  home  "?  Read  the  hymn  of 
St.  Bernard,  "  Jerusalem,  the  Golden,"  and  ask  your- 
self the  question  as  you  read.  How  much  of  this  can 
I  make  my  own? 

References.  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah  "; 
Sanday's  "  Outlines  of  the  Life  of  Christ  ";  Shailer  Mathews*  "  Messianic 
Hope  in  the  New  Testament."  Every  one  ought  to  have  the  first  of  these 
three,  as  it  will  be  referred  to  constantly,  and  those  who  want  books  that 
are  slightly  more  technical,  the  last  two. 


STUDY         OF         THE 


Lesson  IV 
IN    THE    FULNESS    OF    TIME  —  Concluded 


The  Lesson  Facts 

Of  the  four  great  forces  which  prepared  the  world 
for  Christ  we  have  considered  one,  the  Dispersion  of 
the  Jews  throughout  the  world.  We  still  have  the 
second,  third  and  fourth  to  consider: 

2.  The  Greek  Influence.  With  the  conquests  of 
Alexander,  the  Greek  influence  became  paramount 
in  the  Orient  and  remained  so  for  a  long  time.  The 
Greek  language  became  the  language  of  literary, 
social  and  business  life  in  Palestine  and  elsewhere. 
Greek  thought  became  known  and  potent,  the  world 
over.  The  charm  of  Greek  literature,  culture  and 
civilization  was  upon  the  world,  the  Jews  included. 
These  acted  as  a  stimulant,  especially  to  the  intel- 
lectual life  of  the  world,  and  did  much  to  stir  the 
common  people  to  a  sense  of  their  own  rights  and 
worth.  The  Jews,  who  were  in  large  sympathy  with 
democratic  ideas,  were  powerfully  affected  by  this 
influence.  Their  rulers  made  persistent  efforts,  ex- 
cept during  the  brief  period  of  the  Maccabees,  to 
deepen  the  Greek  influence.  Greek  cities  were  built 
around  and  even  within  Palestine. 

3.  The  Roman  Influence.  Rome  was  at  this  time 
the  mistress  of  the  world.     By  means  of  her  admirable 

12 


LIFE  OF  JESUS 

roads  and  her  multitude  of  ships  she  made  traveling 
on  land  and  sea  both  safe  and  easy.  The  world  was 
unified  under  the  influence  of  her  armies,  laws,  com- 
merce, toleration.  She  allowed  religious  freedom 
and  many  civil  privileges  to  the  Jews  as  to  others, 
and  to  many  persons  she  gave  the  exalted  privilege 
of  "  citizenship  "  (Acts  22:  25-29).  With  a  strong 
hand  she  curbed  the  tendency  everywhere  present 
toward  anarchy  and  violence,  thus  making  life  and 
property  safe  for  the  Jew  as  well  as  for  others.  Jeru- 
salem was  a  seething  cauldron  of  fanaticism,  intoler- 
ance and  general  disorder,  which  would  have  run 
riot  but  for  the  restraining  hand  of  Rome.  But  for 
this  power  of  Rome  in  Jerusalem  and  Palestine,  Jesus 
would  doubtless  have  fared  ill  at  the  hands  of  his 
countrymen  many  times. 

4.  The  Influence  of  the  Old  Testament.  The  Jews* 
regard  for  their  "  traditions,"  as  the  interpretations 
of  the  Law  by  their  rabbis  were  called,  greatly  weak- 
ened the  influence  of  the  Old  Testament  (Mark  7:3, 
5,  7,  9,  13).  Nevertheless,  it  was  read  every  Sab- 
bath in  their  synagogues  over  the  world.  It  was 
translated  in  the  third  century  b.  c,  at  Alexandria, 
into  Greek.  This  translation  was  called  the  "  Septua- 
gint,"  and  became  the  Bible  of  the  common  people 
wherever  the  Jewish  Scriptures  were  read.  It  was 
the  meeting-place  for  Hebrew  and  Greek  thought. 
The  Jew  used  it  in  opposing  Greek  philosophy  and 
in  defending  his  own  faith.  It  gave  rise  to  numerous 
Hebrew  writings  in  Greek  and  to  a  body  of  Jewish 
scholars  more  or  less  learned  in  the  Greek  language 

13 


A         STUDY         OF         THE 

and  modes  of  thought.  Doubtless  it  was  a  common 
practise  for  the  preachers  in  the  synagogues  to 
preach  on  the  great  promise  and  the  great  hope,  thus 
keeping  them  before  the  whole  world. 

In  the  light  of  the  preceding  lesson  and  this  one 
we  see  that  the  "  fulness  of  the  time  "  was  a  fact. 
The  coming  of  Jesus  was  opportune.  Great  forces 
had  been  at  work  preparing  the  Jewish  and  Gentile 
world  within  and  without  Palestine  for  his  appearing 
and  for  the  gospel  he  and  his  disciples  were  to  preach. 
Barriers  between  men  and  nations  were  broken  down. 
The  narrow  vision  of  his  people  had  been  widened 
and  its  exclusive  spirit  had  received  blows  from 
which  his  gospel  would  reap  great  profit.  Rome  had 
made  great  highways  for  his  missionaries,  and  was 
able  and  disposed  to  protect  them.  Greece  had  fur- 
nished a  universal  language  and  one  marvelously 
adapted  to  the  need  of  these  missionaries.  The  Old 
Testament  and  the  Jew  had  leavened  the  whole  world 
with  the  ideas  and  the  hope  of  which  Jesus  was  the 
incarnation.  Many  Jews  and  Gentiles  were  awaiting 
the  coming  of  the  Christ  (Luke  1:2;  Matthew  2:1-11). 
These  and  other  forces  had  made  ready  the  world 
for  the  great  event  toward  which  past  history  had 
been  moving. 

Questions  for  Further  Study 

I.  In  what  language  was  the  New  Testament 
written?  2.  What  was  the  language  which  Jesus 
used?  3.  Was  Hebrew  a  living  language  in  his  day? 
4.  What  were  some  of  the  Gentile  cities  in  Pales- 

14 


LIFE  OF  JESUS 

tine?     On  the  border  of  Palestine?     5.  Which  ones 
did  Herod  build? 

Messages  for  Our  Life 

I.  Give  illustrations  of  how  the  desire  for  world- 
empire  and  the  expansion  of  commerce  have  furthered 
missionary  efforts  in  this  age.  2.  In  what  way  may 
material  and  secular  things  and  our  daily  life  aid  us 
in  our  spiritual  life?  3.  In  what  way  may  the  Old 
Testament  be  an  aid  to  us  in  our  knowing  Jesus  the 
Christ?  4.  Why  is  it  desirable  that  we  as  Christians 
should  be  broad  in  our  sympathies  toward  those  who 
are  not  Christians  in  our  neighborhood  and  in  distant 
parts  of  the  world?  How  may  we  cultivate  this 
catholic  spirit? 

Reference.  —  Edersheim's  "  Life,"  etc.,  pp.  3-92. 


STUDY         OF         THE 


Lesson  V 
JESUS  NOT  THE  PRODUCT  OF  HIS  TIMES 


The  Lesson  Facts 

It  must  not  be  inferred  from  the  preceding  lessons 
that  Jesus  was  the  product  of  his  times  or  that  the 
world  was  waiting  for  him.  For,  notwithstanding  the 
Promise,  the  Hope,  the  Preparation,  of  which  we  have 
studied,  his  people  were  not  looking  for  the  kind  of 
Messiah  he  was.  Nor  was  he  the  outcome  of  the 
forces  at  work  in  his  age  and  country.  Note  the 
following  facts: 

I .  The  Messianic  Ideas  and  Hope  of  his  day  could 
not  have  produced  him. 

Men  were  looking  for  the  Messiah,  but  no  one  was 
looking  for  such  as  he.  Some  expected  a  political 
Messiah  (Matt.  2:  13-16;  John  6:  15);  others,  their 
vision  bounded  by  the  earthly  horizon,  were  looking 
for  a  temporal  Messiah  (Matt.  20:  20-24;  Luke  24:  21) ; 
others,  more  spiritual,  were  expecting  a  deliverer  from 
sin,  a  prophet,  a  doer  of  marvels  (Luke  i:  43,  67-79; 
2:  25-39;  John  4:  25;  7:  31;  Matt.  21:  46).  While  his 
people  held  various  notions  respecting  the  Messiah,  no 
one  seems  to  have  expected  him  to  be  what  Jesus 
really  was.  As  men  came  to  know  him,  even  those 
who  believed  on  him  turned  from  him,  or  else  clung 
to  him  in  spite  of  their  failure  to  understand  him 

16 


LIFE  OF  JESUS 

(John  6:  66-69).     They  were  all  people  of  their  age, 
but  he  was  above  his  age. 

2.  The  moral  and  religious  life  of  the  day  could  not 
have  produced  him.  Religion  and  morality  were  for- 
mal. **  Duty,  goodness,  piety,"  were  equivalent 
terms,  and  all  had  reference  to  obedience  to  the 
"  Law."  Obedience  had  to  do  only  with  outward  con- 
duct. Motives  were  disregarded.  There  were  many 
precepts,  some  of  them  bad,  and  all  making  a  burden 
too  grievous  to  be  borne  (Mark  7:  7-13 ;  Matt.  2^:  4-7, 
23,  24).  Those  who  had  leisure  could  keep  the  law 
after  the  fashion  of  the  day,  and  so  were  self-righteous 
(Luke  18:9-14).  How  different  all  this  was  from  the 
ideals  of  Jesus  is  apparent  in  his  teaching.  He  laid 
emphasis  upon  the  motive  (Matt.  6:  i,  2,  5,  16),  upon 
the  heart  as  the  center  of  man's  moral  life  (Matt.  15: 
11-20),  upon  God  as  the  God  of  all  classes  and  nations 
(Luke  19:  i-io;  Matt.  28:  18-20).  He  is  manifestly 
far  above  even  those  who,  like  Nicodemus,  Joseph 
of  Arimathaea,  and  the  sisters  of  Bethany  (John  3: 
i-io;  19:  38;  Luke  10:  38-42)  were  choice  spirits  of 
the  day. 

3.  The  spirit  of  the  times  could  not  have  produced 
him.  There  was  much  commotion,  unrest,  expecta- 
tion. The  ferment  in  the  political,  intellectual,  re- 
ligious world  was  intense.  He  was  not  brought  forth 
by  these  conditions,  nor  was  he  markedly  affected  by 
them.  There  were  many  religious  teachers,  but  he 
cannot  be  classed  with  them  (Matt.  7:  28,  29).  The 
age  was  narrow,  he  was  broad;  it  was  bigoted,  he  was 
liberal;  it  was  stiff  and  formal,  he  was  unconventional 

17 


A         STUDY         OF         THE 

and  warm ;  it  was  eager  for  release  from  the  ills  of  the 
outward  life,  he  saw  chiefly  the  inward  ills;  it  was 
curious  and  fanciful  in  its  spirit  and  teaching,  he  was 
sane. 

4.  He,  his  friends,  his  enemies,  all  recognized  this 
contrast  between  him  and  his  age  (Luke  4:  28,  29;  John 
7:  I,  5,  25-27,46;  Luke  5:  8;  Matt.  3:  13,  14;  Mark  3: 
21 ;  John  2:  23-25).  It  was  evident  then,  as  it  is  now, 
that  he  was  not  understood  by  his  contemporaries  and 
was  not  like  other  men. 

It  is  impossible,  as  we  study  his  times  on  the  one 
hand,  and  his  character  on  the  other,  not  to  reach  the 
conclusion  that  he  was  not  the  outgrowth  of  his  times, 
and  that  he  could  not  have  been  produced  by  them. 

Questions  for  Study  and  Discussion 

I.  Do  these  considerations,  with  what  you  know  of 
him,  convince  you  that  Jesus  is  not  to  be  classed  with 
other  men  ?  2 .  Can  you  give  reasons  for  thinking  that 
Jesus  "  is  unique  and  solitary  in  the  perfect  sinlessness 
and  spiritual  beauty  of  his  life  "?  3.  How  can  you 
explain  Jesus,  if  he  was  not  the  product  of  his  times, 
as  other  men  are ;  how  did  he  come  to  be  ?  4.  What 
do  you  regard  as  the  darker  side  of  Judaism  in  Christ's 
time?    5,  As  its  brighter  side? 

Messages  for  Our  Life 

I.  If  Jesus  were  to  appear  to-day  could  he  be  re- 
garded as  the  product  of  our  times  any  more  than  of 
his  own  age?    Why?     2.  Put  yourself  in  his  age,  and 

18 


LIFE  OF  JESUS 

try  to  think  how  you  would  have  felt  and  acted 
toward  him.  3.  In  view  of  this  lesson,  what  is  the 
essential  thing  in  Jesus  for  us  to  understand  ?  4.  How 
may  we  come  to  understand  him  better  ? 

References.  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  I,  pp.  84-92.  Sanday's  "  Outlines  of  the  Life  of  Jesus,"  pp.  13-22. 
Griffith- Jones'  "  Ascent  Throiogh  Christ,"  pp.  307-333. 


STUDY         OF         THE 


Lesson  VI 
THE  LAND  OF  JESUS 


The  Lesson  Facts 

It  is  helpful  to  the  understanding  of  the  life  of 
Jesus  to  know  his  country,  to  look  out  upon  the  scenes 
on  which  his  eyes  rested  —  especially  as  his  people 
held  the  view,  with  which  the  Christian  world  has  ever 
sympathized,  that  the  land  was  "  holy."  With  a  map 
of  Palestine  in  hand  note  the  following  facts: 

I.  The  Physical  Features, 

(i)  Its  general  shape.  Narrow  in  the  north,  widen- 
ing toward  the  south ;  with  an  average  width  of  about 
forty  miles;  its  length  about  one  hundred  and  forty- 
three  miles.  It  would  take  a  modern  express  train  a 
trifle  over  three  hours  to  go  its  entire  length. 

(2)  The  Maritime  Plain.  This  open  plain  extends 
from  Egypt  on  the  south  to  Carmel  on  the  north. 
Its  coast  has  no  natural  harbor,  and  does  not  invite 
the  sea  or  its  voyagers.  The  Philistine  cities  were  in 
this  plain.  It  was  in  the  main  fertile,  with  diversified 
flora,  a  quiet  beauty,  and  an  equable  climate. 

(3)  The  Shephelah.  Between  the  Maritime  Plain 
and  Judea  lie  the  low  range  of  groups  of  hills  and  a 
lateral  valley  running  north  and  south  between  them 
and  the  Central  Ridge.  The  hills  are  called  The 
Shephelah,  and  bend  around  the  Plain  like  an  amphi- 

20 


LIFE  OF  JESUS 

theater.  They  are  of  soft  limestone  and  chalk,  vary 
from  five  hundred  to  eight  hundred  feet,  are  scantily 
supplied  with  water,  are  cut  and  broken  by  glens  and 
several  broad  cross  valleys.  The  valleys,  large  and 
small,  are  all  most  fertile.  Through  the  cross  valleys 
pass  the  roads  from  the  Plain  to  the  steep  defiles  of 
the  Central  Ridge.  These  hills  and  valleys  were  the 
outer  ramparts  of  Judea,  the  scenes  of  many  con- 
flicts, invaluable  both  for  agriculture  and  for  war. 

(4)  The  Central  Ridge.  This  is  of  limestone,  about 
two  thousand  feet  above  the  sea,  approached  from  the 
west  through  narrow,  steep,  winding  defiles,  called 
"  wadies,"  and  from  the  east  up  its  steep  sides  be- 
tween wadies  dry  in  the  dry  season  and  roaring  tor- 
rents in  the  wet  season.  Here  in  these  almost 
impregnable  mountain  fastnesses  on  the  backbone 
of  Palestine  were  Jerusalem  and  other  Jewish  cities. 

(5)  The  Jordan  Valley.  This  is  from  two  to  fifteen 
miles  wide,  and  one  hundred  and  sixty  miles  long,  in 
which  are  the  Sea  of  Galilee,  the  river  Jordan  and  the 
Dead  Sea.  The  surface  of  the  Sea  of  Galilee  is  six 
hundred  and  eighty  feet,  the  surface  of  the  Dead  Sea 
is  one  thousand  two  hundred  and  ninety-two  feet, 
and  the  bottom  of  the  Dead  Sea  is  two  thousand  six 
hundred  feet,  below  the  level  of  the  ocean.  The 
climate  and  products  are  tropical,  and  the  banks  of 
the  Jordan  for  much  of  their  distance  are  covered 
with  a  thick,  impenetrable  jungle. 

(6)  The  Sea  of  Galilee.  Its  length  is  twelve  miles 
and  its  greatest  breadth  eight  miles.  Its  shores  were 
for  the  most  part  precipitous,  with  wadies  cutting 


A        STUDY         OF         THE 

down  through  them,  thus  making  the  sea  liable  to 
sudden  stonns.  It  abounded  in  fish,  which  were  sent 
by  prosperous  dealers  to  the  markets  of  the  world. 
Nine  flourishing  cities  and  numerous  luxurious  villas 
lined  its  shores. 

(7)  East  of  the  Jordan.  A  high  table-land,  whose 
precipitous  sides  have  but  few  and  dangerous  open- 
ings into  the  Jordan  Valley. 

(8)  The  Plain  of  Esdraelon.  A  succession  of  plains 
which  furnish  a  clear  way  from  the  Jordan  to  the 
Mediterranean  and  between  Egypt  and  Assyria.  It 
has  had  a  large  place  in  the  history  of  the  land  and 
is  one  of  the  famous  battle-grounds  of  the  world. 

(9)  Mt.  Hermon.  The  snow-capped  mountain  in 
the  extreme  north,  which  dominates  the  whole  land. 

II.  The  Political  Divisions,  (i)  Judea,  (2)  Sama- 
ria, (3)  Galilee  and  Perea.  The  Decapolis  was  the 
League  of  ten  cities  of  Greek  or  Roman  origin,  all  of 
which  were  east  of  the  Jordan,  except  Scythopolis. 

III.  The  Location  of  Prominent  Places,  (i)  Jeru- 
salem, (2)  Bethlehem,  (3)  Jericho,  (4)  Bethany,  (5) 
Mt.  of  Olives,  (6)  Sychar,  (7)  Cana,  (8)  Nazareth, 
(9)  Capernaum,  (10)  Bethsaida  Julias,  (11)  Caesarea 
Philippi. 

Questions  for  Study  and  Discussion 

I.  It  is  of  the  highest  value  to  have  a  full  and 
accurate  knowledge  of  the  geography  of  Palestine. 
Each  student  should  make  an  outline  map  of  his  own, 
no  matter  how  poor  a  draughtsman  he  may  be,  and 
put  upon  it  the  places  and  divisions  noted  above  and 

22 


LIFE  OF  JESUS 

any  others  he  thinks  important.  2.  Consider  the 
effect  of  the  peculiar  features  of  the  land  upon  its 
inhabitants  and  the  history  of  the  Jewish  people. 
3.  Look  up  the  topics:  the  climate,  the  rains,  the 
products  of  the  several  divisions. 

Messages  for  Our  Life 

I .  What  have  you  to  say  about  the  location  of  our 
country  in  relation  to  the  rest  of  the  world's  life? 
2.  What  effect  have  the  mountains  or  plains  or  rivers 
or  natural  harbors  had  upon  the  development  or  the 
peculiarities  of  your  neighborhood?  3.  What  effect 
do  you  note  in  your  character  and  tastes,  produced  by 
the  physical  features  of  the  locality  in  which  you  live  ? 

References.  —  A  fascinating  and  invaluable  book  on  this  subject  is 
George  Adam  Smith's  "  Historical  Geography  of  the  Holy  Land."  A  map 
of  Palestine,  showing  the  political  divisions  in  the  time  of  Christ,  is  indis- 
pensable for  these  studies.     Also,  a  Relief  Map,  if  possible. 


STUDY         OF         THE 


Lesson  VII 
THE  ROADS  OF  PALESTINE 


The  Lesson  Facts 

A  knowledge  of  the  highways  of  Palestine  will 
greatly  enhance  our  interest  in  its  history.  Many  of 
them  have  been  in  use  from  most  ancient  times. 
Many  are  historic.  With  map  in  hand  note  the 
following  more  important  roads: 

1.  The  Roads  of  the  Maritime  Plain.  Through  this 
plain  passed  the  great  highway  from  Egypt  to  Da- 
mascus and  Assyria.  Entering  the  plain  on  its  south- 
ern border  near  the  sea  it  passed  through  Gaza,  and 
Ashdod,  where  it  forked,  going  to  the  left  through 
Jamnia  to  Jaffa;  to  the  right  through  Ekron,  Ramleh, 
Lydda,  Antipatris,  the  Plain  of  Sharon  to  the  gateway 
into  the  Plain  of  Esdraelon,  at  Megiddo.  "Along  this 
highway  the  embassies  and  armies  of  two  continents 
passed  back  and  forth,  not  troubling  themselves  with 
the  barren  hills  of  Judaea  to  the  east."  It  was  joined 
by  roads  from  those  hills  at  Gaza,  Ashdod,  Ramleh, 
Lydda  and  Antipatris. 

2.  The  Roads  of  the  Negeb  {The  South).  Three  main 
roads,  one  from  Arabia,  one  from  Sinai,  and  one  from 
Egypt  ("the  way  to  Shur  "),  met  at  Beer-sheba. 
From  here  the  road  passed  through  great  desert  ridges 
to  Hebron,  and  on  to  Beth-el  and  the  north. 

24 


LIFE  OF  JESUS 

3.  Roads  into  Judea  from  the  Jordan  Valley.  From 
Jericho  there  were  three,  one  to  Ai  and  Beth-el,  one 
direct  to  Jerusalem,  one  to  lower  Kedron  and  Bethle- 
hem. They  followed  the  ridges  between  the  deep 
gorges.  The  first  was  the  line  of  Israel's  first  invasion 
into  Palestine  (Josh.  chs.  7,  8).  The  second  was  the 
usual  one  from  Perea  and  Galilee  to  Jerusalem  (Luke 

18:31,  35)- 

Judea  was  close  by  the  highways  of  travel,  e.  g., 
the  trunk  road  of  the  Maritime  Plain  and  the  Pilgrim 
road  on  the  east  of  the  Jordan,  but  no  great  highway 
passed  through  it,  and  its  hills  and  mountains  were 
penetrated  only  by  difficult  and  easily  defended  roads. 
The  Jordan  had  several  fords  in  the  dry  season,  but 
was  almost  impassable  in  the  wet  season.  It  was  so 
tortuous  and  swift  that  it  was  not  serviceable  for 
travel. 

4.  The  Northern  Gateways.  There  were  three  en- 
trances from  the  north,  one  along  the  Mediterranean 
past  Sidon,  Tyre,  Acre,  Caesarea  to  Joppa,  one  be- 
tween Lebanon  and  Anti-Lebanon,  and  one  via  Da- 
mascus. 

5.  The  Way  of  the  Sea.  From  Damascus,  to  the 
south  of  Mt.  Hermon,  across  the  Jordan  at  the  Bridge 
of  the  Daughters  of  Jacob  midway  between  lakes 
Merom  and  Galilee,  to  Capernaum;  thence  by  one  of 
three  branches,  all  of  them  leaving  Nazareth  to  the 
south,  to  Acre. 

6.  Roads  from  Beth-shan  (Scythopolis).  This  natu- 
ral gateway  to  Palestine  from  the  east  was  a  meeting- 
place  for  great  trunk  roads.    Thence  was  a  road  across 

25 


A         STUDY         OF         THE 

the  Jordan  to  Gilead,  Hauran  and  Damascus;  one 
along  the  Jordan  north  to  Capernaum;  one  through 
the  Plain  of  Esdraelon  to  Acre,  and  to  Megiddo  and 
the  "  Egypt  road  ";  one  down  through  Samaria,  past 
Sychar  and  Jacob's  well,  to  Jerusalem;  one  down  the 
Jordan  to  Jericho.  **  Judaea  was  in  the  road  to  no- 
where; Galilee  was  covered  with  roads  to  every- 
where." 

Questions  for  Study  and  Discussion 

I.  Place  the  above  roads  on  your  map,  if  they  are 
not  already  there,  and  others  that  you  think  impor- 
tant. 2.  Trace  the  journey  of  Joseph  and  Mary  re- 
corded in  Luke  2:4;  the  journey  of  Jesus  recorded 
in  John  4;  his  journey  recorded  in  Mark  7:  24 — 9:  8. 
3.  Why  did  pilgrims  from  Galilee  to  Jerusalem  usually 
go  down  the  Jordan  Valley  rather  than  through 
Samaria?  4.  Describe  some  of  the  characteristics  of 
the  road  from  Jerusalem  to  Bethany,  from  Jericho  to 
Beth-el,  from  Beth-shan  to  Tiberius  and  Capernaum. 
5.  Trace  the  route  of  the  railway  from  Jaffa  to  Jeru- 
salem; from  Acre  to  Damascus. 

Messages  for  Our  Life 

I.  What  most  interests  you  in  your  study  and 
thought  about  these  roads  of  Palestine  ?  2.  Which  of 
them  would  you  most  like  to  traverse  and  why? 
3.  How  would  the  people  of  isolated  Judea  be  apt 
to  differ  from  those,  say,  of  Galilee?  4.  How  do  you 
feel  about  the  introduction  of  railways  into  Palestine  ? 
5.  What  do  you  think  are  likely  to  be  some  of  the 

26 


LIFE  OF  JESUS 


effects  of  the  railway  upon  the  life  of  Palestine? 
6.  If  you  were  to  cultivate  the  idea  that  Jesus  travels 
your  streets  and  roads,  would  it  make  your  town  and 
land  "  holy  "  to  you? 

References.  —  Hastings'    Bible    Dictionary,  extra    vol.,  pp.  368-375"; 
Smith's  "  Historical  Geography  of  the  Holy  Land,"  consult  index,  Roads. 


STUDY         OF         THE 


Lesson  VIII 
THE  PEOPLE  OF  PALESTINE 


The  Lesson  Facts 

I.  Who  the  People  were,  (i)  In  Judea,  they  were 
(a)  the  native-born  Jews,  called  "  Palestinian  Jews," 
and  (5)  the  foreign-born,  called  "  Hellenistic  Jews," 
or  "  Hellenists."  The  former  constituted  the  aris- 
tocracy of  blood,  while  the  latter  were  the  aristocracy 
of  wealth.  They  were  mutually  jealous  of  each  other 
(Acts  6:  i).  (2)  In  Samaria,  they  were  a  mixed  race 
composed  of  those  Jews  of  the  ten  tribes  who  were 
left  in  the  land  by  the  Assyrians  when  they  subdued 
the  Northern  Kingdom  in  B.C.  722,  and  of  various 
other  races  imported  into  the  land  (2  Kings  17:  23-33). 
When  the  Jews  returned  to  Jerusalem  after  the  Exile 
they  held  aloof  from  the  Samaritans  and  refused  all 
intercourse  with  them  (Ezra  4:  1-3,  9,  10;  Neh.  13: 
28-30;  2:  10).  This  feeling  of  hostility  existed  at 
Christ's  time  (John  4:  9 ;  8  :  48 ;  Luke  9  :  52-56).  Their 
religion  was  a  corruption  of  Judaism  (2  Kings  17: 
34-41 ;  John  4:  20-22).  (3)  In  Galilee  and  Perea  they 
were  largely  Jews,  with  a  mixture  of  influential  Gen- 
tile population.  They  were  affected  in  many  ways  by 
the  Gentile  influences  within  and  about  them,  and 
were  held  in  contempt  by  the  Judeans,  as  provincials 
(Luke  23:  5;  Matt.  4:  15;  John  7:  41,  52). 

28 


LIFE  OF         JESUS 

2.  Their  Language.  Hebrew  was  the  language  of 
the  learned,  and  was  used  in  the  synagogue  when  the 
Scriptures  were  read,  but  it  had  ceased  to  be  a  living 
language.  Aramaic  was  the  language  of  the  people. 
There  are  numerous  Aramaic  words  in  the  New 
Testament  (Matt.  5:  22;  6:  24;  16:  23;  27:33;  Marks: 
41;  7:  34;  Acts  i:  19).  When  the  lesson  was  read  in 
the  synagogue,  it  was  translated  verse  by  verse  from 
the  Hebrew  into  the  Aramaic.  Many  of  the  people 
were  able  to  speak  Greek  also. 

3.  Their  Daily  Life.  The  people  were  engaged  in 
various  pursuits  of  agriculture,  trade  and  commerce. 
There  were  trade  guilds.  Men  of  the  same  trade 
lived  in  the  same  street,  and  even  worshiped  in  the 
same  synagogue.  Children  followed  the  same  trade 
as  their  fathers  (Matt.  13:  55 ;  Mark  6:3).  The  people 
lived  in  villages,  towns,  cities;  country  life,  as  we 
know  it,  being  unknown.  The  rabbis  taught  in  the 
open  streets  or  in  a  residence,  or  in  the  country  in 
the  neighborhood  of  a  town.  Manners,  customs,  in- 
stitutions, social  intercourse,  domestic  life  were  con- 
trolled by  religion.  Private  prayer  morning  and 
evening,  likewise  family  prayers,  washing  and  "  bless- 
ing "  before  each  meal,  and  *'  giving  of  thanks  "  after 
each  meal,  were  everywhere  observed  (Mark  7:  4; 
Luke  11:  38;  Mark6:  41;  8:  7;  14:  22;  Luke  22:  17, 
19).  The  weekly  Sabbath  was  observed  with  great 
strictness,  family  and  public  feasts  had  a  religious 
significance  and  took  precedence  over  every  other 
engagement. 

4.  Public  Worship.     In  towns  and  cities  there  was 

29 


A         STUDY         OF         THE 

worship  in  the  synagogues  on  the  Sabbath.  In  Jeru- 
salem there  were  many  synagogues  and  the  temple. 
The  temple  was  the  center  of  the  religious  life.  Here 
and  here  only  were  sacrifices  offered.  These  sacrifices 
were  many.  The  temple  and  the  sacrifices  were  in 
charge  of  the  priests  and  Levites.  The  temple  ritual 
was  elaborate,  but  the  people  were  merely  reverent 
and  interested  spectators.  The  present  Book  of 
Psalms  was  the  hymn-book  of  the  temple  choir. 

5.  The  Annual  Feasts.  These  were  three,  Passover, 
Pentecost,  Tabernacles.  Each  male  Jew  over  twelve 
years  of  age  was  expected  to  go  up  to  Jerusalem  each 
year  to  at  least  one  of  these. 

Questions  for  Study  and  Discussion 

I.  Form  some  estimate  of  the  character  of  the 
Galilean  and  the  Judean  Jews.  Which  do  you  think 
was  the  more  admirable?  2.  Describe  the  construc- 
tion of  an  Oriental  house.  3.  Describe  a  street  scene 
in  one  of  their  towns.  4.  Give  a  brief  history  of  the 
temple.  5.  Find  out  what  you  can  about  the  worship 
in  the  synagogue;  in  the  temple.  6.  What  were  the 
main  defects  in  the  ordinary  religious  life  of  the 
people?  7.  Find  out  what  you  can  about  the  priests 
and  Levites. 

Messages  for  Our  Life 

I.  What  are  the  advantages  of  formal  religious 
services,  (a)  in  our  private  devotions,  (b)  in  family 
worship,  (c)  in  public  worship?  2.  What  are  the 
perils  of  formal  religious  services  in  all  of  these? 

30 


LIFE  OF  JESUS 

3.  Wherein  have  we  gained  by  being  freed  from  the 
religious  rites  of  the  Jews  ? 

References.  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  I,  Book  I,  Chap.  7.  Edersheim's  "  Sketches  of  Jewish  Social  Life," 
an  interesting  and  reliable  book.  Schurer's  "  Jewish  People  in  the  Time 
of  Jesus  Christ,"  Div.  II,  sec.  22  and  sec.  24. 


STUDY         OF         THE 


Lesson  IX 
THE  PHARISEES  AND  SADDUCEES 

The  Lesson  Facts 

To  have  an  intelligent  view  of  the  conditions  into 
which  Jesus  came,  one  must  know  something  of  the 
"  parties  "  of  that  day,  and  of  the  scribes.  The 
parties  were  the  Pharisees,  Sadducees,  Essenes,  Hero- 
dians,  Zealots. 

The  Pharisees,  i.  As  a  party  they  can  be  traced 
back  only  to  the  Maccabean  period,  although  the 
spirit  of  which  the  party  was  the  embodiment  was 
doubtless  much  older.  They  had  their  origin  among 
the  scribes,  and  in  turn  the  most  notable  of  the  scribes 
belonged  to  them. 

2.  Their  name  means  "  the  separated,"  and  was 
first  given  them  in  criticism  or  derision,  because  of 
their  exclusiveness.  They  at  first  called  themselves 
"  The  Pious,"  but  later  adopted  the  name  "  Pharisee," 
because  they  came  to  regard  their  separation  from 
men  as  their  chief  merit  before  God. 

3.  Their  chief  characteristics  were  (i)  zeal  for  the 
Law,  resulting  in  legal  righteousness  and  religious 
formalism  (Matt.  22:34-40;  23:  16-22,  23,  24;  Luke 
11:  42;  Mark  9:  11,  13);  (2)  overemphasis  upon  cere- 
monial purity,  resulting  in  spiritual  pride  (Luke  7: 

32 


LIFE  OF  JESUS 

30-35' 36-50;  11-43.44;  18:9-14;  Matt.  5:  20;  Mark 
2:15-17);  (3)  desire  for  religious  freedom  together 
with  indifference  to  political  independence,  resulting 
in  notable  shif tings  of  political  position  (Matt.  23:  15; 
Luke  17:  20;  Acts  15:  5;  26:  5;  Phil.  3:  5). 

4.  When  Jesus  came  they  were  practically  in  su- 
preme control  of  public  opinion  and  affairs.  The 
bulk  of  the  nation,  especially  the  women,  believed 
in  them.  Even  the  Sadducean  rulers,  in  order 
to  maintain  their  hold  upon  the  people,  deferred 
to  the  Pharisees.  The  secret  of  their  power  lay  in 
two  things:  (i)  their  loyalty  to  their  ideals  of  the 
Law;  (2)  their  insistence  that  these  ideals  consti- 
tuted Jewish  orthodoxy. 

5.  They  took  little  interest  in  politics  as  such,  and 
when  they  did  it  was  from  purely  religious  reasons 
(Matt.  22:  15-19;  Mark  12:  13-15). 

6.  Their  doctrines  had  three  characteristics:  (i) 
They  taught  the  immortality  of  all  souls,  but  gave  to 
the  righteous  the  added  blessing  of  a  resurrected  body 
(Acts  23:8).  (2)  They  had  an  elaborate  doctrine  of 
angels  and  spirits  (Acts  23:8).  (3)  They  held  a 
doctrine  of  divine  providence  which  approached 
closely  to  fatalism. 

7.  The  position  of  the  Pharisees  upon  most  matters 
was  that  of  the  nation.  They  represented  the  ortho- 
dox religious  and  political  views  of  later  Judaism. 

The  Sadducees.  i.  They  first  appeared  in  history 
during  the  Maccabean  period,  gained  their  importance 
as  a  force  opposing  the  Pharisees,  and  got  their  name 
probably  from  Zadok,  a  priest  prominent  in  the  reign 

33 


A         STUDY         OF         THE 

of  David.  The  party  was  a  development  from  the 
priests,  just  as  the  Pharisaic  party  was  a  develop- 
ment from  the  scribes.  They  disappear  after  the  fall 
of  Jerusalem,  a.d.  70,  leaving  no  trace,  while  the 
Pharisees  came  to  their  widest  influence  after  that 
event  (Acts  4:  i;  5:  17). 

2.  Their  chief  characteristics  were:  (i)  They  were 
the  aristocrats;  (2)  they  were  keenly  alive  to  worldly 
preferment;  (3)  they  were  open  to  all  foreign  in- 
fluences, especially  to  Greek  and  Roman. 

3.  They  acknowledged  the  binding  authority  of  the 
written  Law  only,  and  rejected  the  entire  body  of 
traditions,  to  which  the  Pharisees  had  attached  as 
great  or  even  greater  authority. 

4.  They  denied  the  resurrection  of  the  body,  the 
existence  of  angels,  and  under  an  extreme  view  of 
human  freedom,  they  practically  ruled  God  out  of 
human  affairs  (Matt.  22:  23;  Mark  12:  18;  Luke  20:  27; 
Acts  23:  8). 

5.  Their  philosophy  of  life  was  probably  due  to 
their  position  on  worldly  matters  and  opposition  to 
the  Pharisees,  that  is,  their  interests  were  largely 
political  and  their  political  desires  or  necessities  in- 
fluenced their  religious  views.  Hence,  at  times  they 
allied  themselves  with  the  Pharisees,  and  even  pro- 
fessed to  accept  their  doctrines. 

Jesus  and  the  Pharisees  and  Sadducees.  i.  He 
charged  the  Pharisees  with  hypocrisy,  self -righteous- 
ness, baneful  influences,  wrong-doing,  corruptness, 
pride,  oppression,  love  of  money  (Matt.  23:  1-36; 
Mark  7:  6-15;  Luke  7:  30-35;    11:  42-44;    12:  i;    16: 

34 


LIFE  OF  JESUS 

14-17;  18:  II,  12).  2.  They  early  criticized  him ,  then 
opposed,  and  instigated  his  crucifixion  (Mark  2:  16; 
3:6;  John  7:32,  45;  8:13;  9:40;  18:3;  Matt.  27: 
62-66).  3.  Jesus  warned  against  the  teaching  of  the 
Sadducees  (Matt.  16:  6,  11,  12).  4.  The  Sadducees  do 
not  much  appear  in  the  life  of  Jesus,  but,  when  they 
do,  it  is  as  critics  or  enemies  (Matt.  16:  i;  22:  23; 
Mark  12:  18). 

Questions  for  Study  and  Discussion 

I.  Individuals  in  the  class  might  be  assigned  in 
advance  to  bring  to  the  class  information  on  the  fol- 
lowing subjects:  (i)  The  History  of  the  Pharisees 
(more  full  than  the  above) ;  (2)  The  School  of  Sham- 
mai;  (3)  The  School  of  Hillel;  (4)  The  History  of  the 
Sadducees.  2.  It  has  been  suggested  that  Jesus  at 
first  allied  himself  with  the  Pharisees,  and  that  it  was 
his  original  intention  to  work  through  that  party; 
what  do  you  think  of  this  suggestion?  What  in  his 
life  seems  to  favor  this  view?  What  disproves  it? 
3.  What  reasons,  in  your  judgment,  account  for  the 
great  power  of  the  Pharisees? 

Messages  for  Our  Life 
I .  Our  Lord  warns  against  the  leaven  of  the  Phari- 
sees and  of  the  Sadducees;  what  to-day  corresponds 
to  each?  2.  What  do  you  think  are  the  chief  perils 
of  profoundly  religious  people?  3.  What  are  the 
perils  of  a  vaunting  orthodoxy?  4.  What  are  the 
perils  of  the  worldly  people?  5.  How  may  we  avoid 
these  perils  ?     6.  Are  a  truly  religious  life  and  a  proper 

35 


STUDY         OF         THE 


worldly  life  antagonistic?     7.  If  you  were  to  try  to 
harmonize  them,  how  would  you  do  it? 

References.  —  Josephus,  "  Wars  of  the  Jews,"  ii,  8,  14;  "  Antiqmties," 
XIII,  s,  10;  xvn,  2;  XVIII,  i;  xx,  9,  Edersheim's  "Life  and  Times  of 
Jesus  the  Messiah"  (see  Index,  Pharisees,  Sadducees),  Schtirer's  "  Jewish 
People  in  the  Time  of  Christ,"  Div.  II,  Vol.  11,  pp.  1-43.  Hastings'  "  Dic- 
tionary of  the  Bible,"  articles  on  Pharisees,  Sadducees. 


LIFE  OF  JESUS 


Lesson  X 
THE    ESSENES,    HERODIANS    AND    ZEALOTS 


The  Lesson  Facts 

The  Essenes.  i .  They  differed  essentially  from  the 
Pharisees  and  Saddticees,  for  they  were  more  a  mo- 
nastic community  than  a  political  party.  Their  name 
is  obscure.  They  are  sometimes  called,  "  Servants  of 
God."     Their  origin  was  about  b.  c.  150. 

2.  At  the  time  of  Christ  they  numbered  about  4,000, 
and  lived  only  in  Palestinian  villages,  in  community 
houses,  with  presidents,  whom  they  were  bound  un- 
conditionally to  obey.  All  new  members  received 
three  badges,  a  pickax,  an  apron,  and  a  white  gar- 
ment, and  after  probation  were  bound  by  a  fearful 
oath. 

3.  Their  strongest  tie  was  the  absolute  community 
of  goods.  They  carried  on  all  the  crafts,  but  their 
chief  occupation  was  agriculture.  Trading  was  for- 
bidden, as  tending  to  covetousness,  and  also  the  mak- 
ing of  weapons.  They  lived  the  simple  life,  unpre- 
tending. They  had  no  slaves,  forbade  swearing  and 
anointing  with  oil,  made  free  use  of  the  bath,  entirely 
condemned  marriage,  sent  gifts  of  incense  to  the 
temple,  offered  no  animal  sacrifices,  and,  as  a  chief 
characteristic,  had  common  meals  which  were  of  the 
nature  of  sacrificial  feasts.     The  food  was  prepared 

37 


A         STUDY         OF         THE 

by  priests,  with  especial  regard  to  purification.  Their 
emphasis  was  upon  purification. 

4.  They  put  a  high  esteem  upon  the  Law  and  the 
lawgiver,  they  delighted  especially  in  allegorical  inter- 
pretation, and  were  extraordinarily  strict  in  their 
observance  of  the  Sabbath.  Essenism  was  Phari- 
saism in  the  superlative  degree. 

The  Herodians.  i.  A  party  composed  of  the  politi- 
cal adherents  of  the  dynasty  of  Herod.  At  the  death 
of  Herod  the  Great  (b.  c.  4),  his  kingdom  was  divided 
among  his  sons.  Archelaus,  the  son  to  whom  fell 
Idumea,  Judea  and  Samaria,  was  deposed  a.  d.  6 
or  7,  and  a  Roman  procurator  became  governor  of 
Judea.  This  party  favored  neither  the  Roman  gov- 
ernor nor  the  Jewish  theocracy,  but  the  ambitions  of 
the  Herodian  family  for  their  restoration  to  power. 
2.  They  are  mentioned  twice  in  the  Gospels  (Mark 
3:  6  in  Galilee;  Matt.  22:  16;  Mark  12:  13  in  Jeru- 
salem), along  with  the  Pharisees  as  adversaries  of 
Jesus. 

The  Zealots.  1.  A  revolutionary  party  founded  by 
a  Pharisee,  Sadduc,  with  Judas  of  Galilee,  about  6  or 
7  A.  D.,  for  the  purpose  of  overthrowing  Roman  domi- 
nation, and  of  hastening  the  Messianic  kingdom  by 
the  sword.  They  had  the  reckless  courage  of  fanatics. 
2.  Simon,  the  Zealot,  was  one  of  the  apostles  (Luke 
6:  15;    Mark  3:  18). 

Questions  for  Study  and  Discussion 

I.  Note  the  points  in  common  between  John  the 
Baptist  and  the  Essenes.     2.  In  what  respects  would 

38 


LIFE  OF  JESUS 

Jesus  be  especially  unacceptable  to  the  Essenes? 
3.  To  the  Herodians?  4.  To  the  Zealots?  5.  What 
have  you  to  say  about  Jesus  taking  a  Zealot  into  the 
apostolic  company? 

Messages  for  Our  Life 
I.  What  do  you  think  of  "the  simple  life"?  2. 
Some  persons  are  saying  that  this  extravagant, 
luxurious  age  needs  a  revival  of  asceticism;  what  do 
you  think?  3.  What  do  you  think  of  the  value  of 
fanaticism  in  fighting  the  great  social  and  moral  evils 
of  our  day  ? 

References.  —  Hastings'  "  Dictionary  of  the  Bible,"  articles  Essenes, 
CanancBan,  Herodians.  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah  " 
(see  Index,  Essenes,  Zealots,  Herodians), 


STUDY         OF         THE 


Lesson  XI 
THE  SCRIBES 


The  Lesson  Facts 

1.  The  whole  social,  moral,  and  religious  life  of  the 
Jews  in  the  time  of  Jesus  was  regulated  by  the  Law. 
The  Law  was  the  **  Pentateuch,"  or  first  five  books 
of  the  Old  Testament.  Every  requirement  of  the 
Law  was  a  direct  command  from  God,  and  therefore 
every  Jew  must  carefully  obey  it  in  every  letter. 
This  must  be  borne  in  mind,  if  one  would  understand 
the  religious  conditions  of  that  da3^ 

2.  At  first  the  priests  were  the  custodians  and 
interpreters  of  the  Law,  but  later  others  besides  the 
priests  became  students  of  the  Law.  These  profes- 
sional students  of  the  Law  after  a  while  came  to  be 
an  independent  body  of  teachers,  called  Scribes,  who 
became  the  real  teachers  of  the  people.  Their  origin 
dates  back  to  Ezra's  time  or  beyond  (Ezra  7:  6,  10,  12). 

3.  In  New  Testament  times  the  Scribes  formed 
a  firmly  compacted  class,  office-holders  in  reality,  in 
undisputed  possession  of  a  spiritual  supremacy  over 
the  people.  They  are  designated  as  "  learned  in 
Scripture,"  "  the  learned,"  "  learned  in  the  Law," 
"jurists,"  "teachers  of  the  Law"  (Luke  5:17; 
7:30;  10:25;  11:45,46,52;   14:3)- 

4.  The  titles  applied  to  the  Scribes  :  the  most  usual, 

40 


LIFE  OF  JESUS 

"rabbi,"  or  "my  master"  (Matt.  23:7  and  else- 
where); "  lord,"  "  teacher,"  "  master  "  in  the  sense 
of  one  who  stands  over;  "  father  "  or  "  master  "  in 
the  sense  of  leader  (Matt.  23:  9,  10). 

5.  Some  characteristics  of  the  Scribes:  (i)  they 
required  most  absolute  reverence  from  their  pupils; 
(2)  they  claimed  the  highest  honors  and  the  first 
places  (Matt.  23:6,  7;  Mark  12:38,  39;  Luke  11: 
43;  20:46);  (3)  they  were  covetous  (Mark  12:40; 
Luke  20:  47;  16:  14);  (4)  they  loved  to  be  seen  of 
men,  to  wear  clothing  that  designated  their  official 
character  and  distinguished  them  from  other  men 
(Matt.  23:5;  Mark  12:38;  Luke  20:46);  (5)  they 
were  to  have  great  honor  in  the  future  world,  w^ere 
to  be  praised  by  the  angels  and  honored  of  God; 
(6)  they  required  that  their  teaching  should  be  be- 
lieved, even  if  they  were  to  declare  that  to  be  at  the 
right  hand  was  to  be  at  the  left. 

6.  Their  work  may  be  said  to  have  been  threefold: 
(i)  the  more  careful  theoretical  development  of  the 
Law  itself;  (2)  the  teaching  of  it  to  their  pupils;  (3) 
the  practical  administration  of  the  Law  and  their 
own  teachings. 

7.  Their  traditions.  Their  activity  in  matters  of 
the  Law  led  them  to  gather  a  body  of  their  interpreta- 
tions together,  called  "  traditions  "  or  "  traditions  of 
the  elders."  There  were  three  classes  of  traditions: 
(i)  those  contained  in  the  Bible  itself  and  the  im- 
memorial laws  and  usages,  said  to  have  been  given 
orally  to  Moses;  (2)  all  that  was  supposed  to  be  im- 
plied in  or  that  could  be  deducted  from  the  Law  of 

41 


A         STUDY         OF         THE 

Moses;  (3)  the  "  Hedge  "  drawn  by  the  Rabbis  around 
the  Law,  to  prevent  any  breach  of  the  Law  or  customs, 
to  ensure  their  exact  observance  or  to  meet  peculiar 
circumstances  and  dangers.  This  third  class  was 
called  "  The  Sayings  of  the  Scribes  "  or  "of  the 
Rabbis,"  and  it  was  to  this  class  probably  that  Christ 
referred  (Matt.  23:  3,  4).  The  traditions  were  equally 
binding  with  the  Law  and  the  two  together  consti- 
tuted an  absolute  rule  of  life,  covering  every  possible 
and  impossible  detail  of  private,  family  or  public  life. 
An  offense  against  the  sayings  of  the  Scribes  was 
worse  than  one  against  the  Scripture. 

8.  The  chief  concern  of  the  Scribes  was  (i)  the 
observance  of  the  Sabbath,  and  (2)  ceremonialism. 
They  were  forever  discussing  these,  and  laying  upon 
the  people  injunctions  regarding  them.  In  these 
two  things,  Jesus  was  uncompromisingly  opposed  to 
the  Scribes  (Mark  2:  15-17;    7:  5-9;    Luke  6:  6-1 1). 

9.  Because  of  the  Scribes  and  the  idolatry  of  the 
Law,  Jewish  piety  in  the  time  of  Jesus  was  largely 
legalistic  and  formal.  Love  of  the  Law  was  the  es- 
sence of  piety  and  strict  conformity  to  its  letter  was 
the  measure  of  righteousness.  The  Sermon  on  the 
Mount  was  opposed  to  all  this. 

Questions  for  Study  and  Discussion 

I.  In  the  New  Testament  the  Scribes  and  Pharisees 
are  usually  mentioned  together  {e.g..  Matt.  23:  1-35); 
why?  2.  Were  there  other  Scribes  than  those  that 
belonged  to  the  Pharisees?  (Mark  2:  16;  Luke  5: 
30;    Acts   23:  9).     3.  Since  the  Scribes  were  so  at 

42 


LIFE  OF  JESUS 

variance  with  Jesus,  why  do  you  suppose  he  allowed 
himself  to  be  called  by  their  names?  4.  Why  do 
you  suppose  he  warned  his  disciples  against  being 
called  by  their  names?     (Matt.  23:  7-12). 

Messages  for  Our  Life 
I.  What  do  you  think  are  the  advantages  in  hav- 
ing minute  rules  for  conduct  ?  2.  What  are  the  perils 
to  character  in  having  such  rules?  3.  In  view  of 
the  advantages  and  perils,  which  is  the  better  for  us, 
to  have  general  principles  of  right  and  wrong,  which 
we  apply  each  for  ourselves,  or  minute  rules  for  all  the 
details  of  conduct,  which  we  must  obey?  4.  What 
do  you  think  of  the  wisdom  of  having  the  clergy  as  a 
distinct  class?  Of  their  wearing  a  distinctive  garb? 
(Mark  12  :  38.)  Of  their  having  special  titles, 
"Father,"  "Reverend,"  "Doctor,"  etc.?  (Matt. 
23:  7-12.) 

References.  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah"  (see 
Index,  Scribes).     Hastings'  "  Dictionary  of  the  Bible,"  article  Scribes. 


A         STUDY         OF         THE 

Lesson  XII 
JOHN,  THE  FORERUNNER  OF  JESUS 


The  Lesson  Facts 

1.  John,  the  son  of  Zacharias  and  Elisabeth,  was 
born  in  the  hill-country  of  Judea,  probably  between 
B.C.  6  and  b.  c.  3  (Luke  i:  5-25,  36,  39-45.  57-8o)- 
For  his  early  life  and  training,  see  Luke  i:  15,  66,  80. 
Though  of  priestly  descent  from  father  and  mother 
(Luke  i:  5),  he  was  not  a  priest  but  a  prophet  (Luke 
3:2),  and  began  his  ministry  a.  d.  25-26  (Luke  3:  i,  2). 
He  baptized  Jesus  before  the  spring  of  a.  d.  27;  was 
imprisoned  early  in  a.  d.  27  (Matt.  4:  12^;  Mark  i:  14; 
Luke  3:  19,  20;  John  4:  2).  We  have  one  incident 
of  his  imprisonment  (Matt.  11:2;  Luke  7:  18).  His 
death  was  not  later  than  the  beginning  of  a.  d.  28 
(Matt.  14:3-5;  Mark  6:14-16).  Tradition  says 
that  he  was  buried  at  Samaria. 

2.  The  scenes  of  his  ministry  were  the  Desert  of 
Judea  (Matt.  3:1);  Bethany,  Bethabara  (John  i: 
28);  ^non  near  Salim  (John  3:  23);  probably  in 
Perea. 

3.  His  baptizing  attracted  special  attention,  as 
is  evident  from  his  being  called  "  the  Baptist  "  by 
his  disciples  (Luke  7:  20),  by  our  Lord  (Matt.  11:  11), 
by  the  daughter  of  Herodias  (Matt.  14:  8),  by  Herod 
(Matt.  14:  2).  His  right  to  baptize  was  questioned, 
and  he  claimed  a  special  divine  commission  to  per- 

44 


LIFE  OF  JESUS 

form  the  rite  (John  i:  25,  s^),  Matthew  (3:  1-17) 
and  Luke  (3:  1-22)  give  his  prophetic  teaching  before 
the  baptism  of  Jesus,  and  John  (i:  19-37;  3-  22-30) 
gives  his  witness  to  our  Lord  after  his  baptism. 

4.  His  Prophetic  Teaching.  He  denied  that  he  was 
Elijah  returned  in  the  flesh  (John  i:  21),  and  Jesus 
affirmed  that  he  was  Elijah  in  the  spirit  (Matt.  11: 
14;  17:  11-13).  He  is  called  a  prophet  by  his  father 
(Luke  i:  76),  by  Jesus  (Matt.  11:  9-13),  by  the  people 
(Matt.  14:5;  21:26).  He  preached  the  "good 
tidings";  the  necessary  preparation  for  it;  the  near 
approach  of  the  kingdom,  which  he  does  not  define, 
but  which  he  regarded  as  visible  and  temporal ;  moral 
preparation  for  the  kingdom;  the  need  of  repentance; 
the  uselessness  of  national  privileges;  the  propriety 
of  pursuing  ordinary  occupations,  but  in  a  new  spirit; 
individual  and  universal  responsibility  and  judgment 
(Matt.  3:  1-12;    Mark  i:  2-8;   Luke  3:  3-14). 

5.  His  Witness  to  Jesus.  He  baptized  Jesus;  an- 
nounced his  Messiahship ;  proclaimed  that  his  mission 
is  to  give  the  Holy  Spirit;  called  him  "  the  Lamb  of 
God,"  "  the  Son  of  God,"  "  the  Bridegroom  "  (Matt. 
3:13-17;  Mark  1:6-11;  Luke  3:15-17,  21,  22; 
John  i:  19-36;  3:  28-30).  During  his  imprisonment 
he  sent  to  Jesus  some  of  his  disciples  to  ask  about  his 
Messiahship,  and  Jesus  took  the  occasion  to  bear  high 
testimony  to  John  (Matt.  11:  2-15). 

6.  Effect  of  his  Ministry.  Large  crowds  came 
to  him;  many  were  baptized;  the  lower  classes  be- 
lieved on  him ;  the  upper  classes  refused  his  baptism. 
He  had  disciples  who  fasted,  who  attended  him  in 

45 


A         STUDY         OF         THE 

prison,  to  whom  he  taught  forms  of  prayer,  some  of 
whom  left  him  for  Jesus  (Matt.  3:6,  7;  11:18;  14: 
12;  Luke  5:  33;   7:30;   11:  i;  John  i:  37). 

7.  John  was  the  forerunner  of  the  Messiah,  "  the 
voice  of  one  crying  in  the  wilderness,"  thus  preparing 
a  new  Israel  for  the  coming  of  the  King.  The  Phari- 
sees and  lawyers  who  refused  his  baptism  virtually 
rejected  the  purpose  of  God,  while  the  publicans  and 
people  by  their  acceptance  of  it  showed  a  truer  ap- 
preciation of  God's  righteousness  (Mark  11:  30 ;  Luke 
7:  29,  30;    Matt.  21:  32). 

Questions  for  Study  and  Discussion 

I.  What  do  you  think  was  the  import  of  John's 
baptism?  2.  In  what  respects  did  he  prepare  the 
way  for  Jesus?  3.  What  was  his  reason  for  sending 
to  Jesus  out  of  his  prison  ?  Was  he  in  doubt  ?  (Matt. 
11:  1-15.)  4.  How  thorough  and  permanent  was 
his  work?  5.  Give  the  various  elements  of  his  char- 
acter as  you  understand  him. 

Messages  for  Our  Life 

I.  May  we  be  in  any  proper  sense  "  a  voice  "  pre- 
paring the  way  for  Jesus  ?  2 .  In  what  respects  are  we, 
who  are  disciples  of  Jesus,  greater  than  John ?  (Matt. 
11:  II.)  3.  What  work  needs  to  be  done  before 
Jesus  and  the  kingdom  of  God  can  come  in  your 
community?  in  your  church?  in  your  heart?  4. 
What  graces  of  character  do  you  see  in  John  that  you 
desire  for  yourself? 

References.  —  Hastings'  "  Dictionary  of  the  Bible,"  article  John  the 
Baptist.  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah"  (Index,  John 
the  Baptist), 

46 


LIFE  OF  JESUS 


Lesson  XIII 
REVIEW 

The  Lesson  Facts 

1.  Note  the  titles  of  the  twelve  lessons:  (i)  The 
Messianic  Hope  of  the  Prophets;  (2)  The  Messianic 
Hope  After  the  Exile;    (3)  In  the  Fulness  of  Time; 

(4)  In  the  Fulness  of  Time  —  Concluded;  (5)  Jesus 
Not  the  Product  of  His  Times;  (6)  The  Land  of  Jesus; 
(7)  The  Roads  of  Palestine;  (8)  The  People  of  Pales- 
tine; (9)  The  Pharisees  and  Sadducees;  (10)  The 
Essenes,  Herodians  and  Zealots;  (11)  The  Scribes; 
(12)  John,  the  Forerunner  of  Jesus. 

2.  Note  that  these  lessons  deal  with  topics 
preparatory  to  the  material  bearing  directly  upon 
the  life  of  Jesus,  and  touch  the  following  matters: 
(i)  The  ancient  promise  of  a  Messiah,  and  the  hope 
of  the  prophets  regarding  him;  (2)  the  various  forms 
of  this  hope  after  the  Exile  and  its  character  at  the 
time  Jesus  came;  (3)  the  various  forces  that  were 
at  work  after  the  Exile  and  in  the  time  of  Jesus,  pre- 
paring the  world  for  his  appearing;  (4)  that  Jesus 
was  so  different  from  his  times  that  in  no  proper  sense 
can  he  be  said  to  be  the  product  of  those  times  and 
the  natural  evolution  of  the   forces  then   at   work; 

(5)  the  prominent  features  of  his  peculiar  land,  and  its 
highways,  which  he  has  made  historic;  (6)  the  people 

47 


A         STUDY         OF         THE 

among  whom  he  was  born  and  with  whom  he  lived; 

(7)  the  parties  and  classes  that  were  such  influential 
factors  in  his  day  and  with  which  he  had  to  deal; 

(8)  his  great  forerunner,  who  announced  his  advent 
and  consecrated  him  to  his  mission. 

3.  The  space  allotted  in  this  course  to  this  prepara- 
tory material  was  determined  by  (i)  the  comparative 
unfamiliarity  of  the  ordinary  class  with  it,  and  (2) 
the  great  importance  of  it  to  a  clear  apprehension  of 
the  historic  Christ. 

4.  If  this  material  has  proven  somewhat  difficult 
of  mastery  to  any,  that  difficulty  has  constituted 
an  excellent  reason  for  its  mastery.  We  ought  to 
know  the  world  into  which  Jesus  came,  its  hopes,  its 
customs,  its  religious  life,  its  people,  its  land,  the  forces 
that  were  controlling  and  directing  powerfully  other 
lives,  and  were  not  able  to  do  the  same  with  his. 

5.  If  we  have  mastered  the  material  we  now  have 
a  good  working  knowledge  of  the  conditions  that 
faced  Jesus,  of  the  causes  that  produced  them,  of 
the  forces  that  worked  with  him,  and  those  that  op- 
posed him;  we  have  the  background  on  which  to 
paint  the  portrait  of  the  Man  of  Nazareth,  the  Christ 
of  God. 

Questions  for  Test 

I.  Name  four  conspicuous  facts  in  the  thought  of 
the  prophets  regarding  the  Messiah.  2.  What  four 
facts  are  apparent  in  the  Messianic  hope  of  the  period 
between  the  Old  and  New  Testaments?  3.  What 
four  influences  were  at  work  preparing  the  world  for 
the  advent  of  Jesus?     4.  Why  is  it  impossible  that 

48 


LIFE  OF  JESUS 

Jesus  can  be  regarded  as  a  product  of  his  times? 
5.  In  the  sixth  lesson  nine  physical  features  of  Pales- 
tine are  given ;  point  out  and  name  as  many  of  them 
as  you  can.  6.  What  were  the  political  divisions  of 
Palestine  in  the  time  of  Jesus?  7.  Indicate  on  the 
map  the  route  you  would  take  if  you  desired  to  go 
(i)  from  Egypt  to  Damascus;  (2)  from  Csesarea  to 
Jerusalem;  (3)  from  Jericho  to  Jerusalem;  (4)  from 
Nazareth  to  Bethlehem;  (5)  from  Jerusalem  to  Cana 
in  Galilee  through  Samaria.  8.  Give  some  account 
of  the  daily  life  of  the  Jews  at  the  time  of  Christ. 
9.  What  five  parties  existed  among  the  Jews  at  the 
time  of  Christ?  10.  What  were  some  of  the  prominent 
features  of  the  work  of  John,  the  forerunner? 

Preview.  We  assume  that  the  members  of  the 
class  have  been  made  familiar  by  previous  study 
with  the  principal  facts  in  the  life  of  Jesus  and  that 
they  already  have  a  general  knowledge  of  his  teach- 
ing. The  aim  in  the  coming  lessons  will  be  so  to 
assemble  and  arrange  the  events  in  his  life  that  its 
reality  and  import  will  clearly  appear.  Jesus  was  a 
great  spiritual  personality;  what  was  his  origin? 
What  were  the  stages  of  his  growth  ?  What  was  the 
maturity  to  which  he  came?  Jesus  was  a  great 
spiritual  force  among  men;  what  was  the  secret  of 
his  power?  To  what  ends  did  he  direct  it?  Jesus 
was  a  great  actor  in  the  world's  drama;  what  did  he 
do  ?  What  did  he  say  ?  What  did  his  contemporaries 
say  of  him  ?  What  is  the  verdict  of  the  ages  ?  What 
contribution  to  the  world's  thought  has  he  made? 
What  has  he  accomplished  for  mankind?     What  is 

49 


STUDY         OF         THE 


he  to  each  of  us  who  are  living  to-day?  These  are 
some  of  the  questions  the  coming  lessons  of  this 
course  ought  to  answer.  Write  briefly  your  answers 
to  these  questions  to-day,  and  at  the  end  of  the  course 
examine  them  to  see  wherein  you  would  change  your 
answers. 


LIFE  OF  JESUS 


Lesson  XIV 
THE  BIRTH  AND  BOYHOOD  OF  JESUS 


The  Lesson  Facts 

1.  There  are  fourteen  facts  connected  with  the 
infancy  of  Jesus  recorded  in  the  Gospels,  (i)  The 
birth  of  John  announced  to  Zacharias  (Luke  i:  5-25) ; 
(2)  the  birth  of  Jesus  announced  to  Mary  (Luke  i: 
26-38) ;  (3)  Mary's  visit  to  EHsabeth  (Luke  i:  39-56) ; 
(4)  birth  of  John  (Luke  i:  57,  58);  (5)  circumcision 
of  John  (Luke  i :  59-79) ;  (6)  birth  of  Jesus  announced 
to  Joseph  (Matt,  i:  18-25);  (7)  birth  of  Jesus  (Luke 
2:  1-7);  (8)  visit  of  the  shepherds  to  Jesus  (Luke 
2:8-20);  (9)  circumcision  of  Jesus  (Luke  2:21); 
(10)  presentation  of  Jesus  in  the  temple  (Luke  2: 
22-39);  (11)  visit  of  the  Magi  (Matt.  2  :  1-12);  (12) 
the  flight  into  Egypt  (Matt.  2:  13-18);  (13)  the  re- 
turn to  Nazareth  (Matt.  2:  19-23);  (14)  the  gratify- 
ing growth  of  the  child  Jesus  (Luke  2 :  40) . 

2.  There  are  two  facts  mentioned  about  the  young 
manhood  of  Jesus:  (i)  His  visit  to  the  temple  at  the 
age  of  twelve  (Luke  2:41-51);  (2)  the  gratifying 
development  of  the  young  man  (Luke  2:  52). 

3.  Note  the  following  details  in  these  facts:  (i) 
John's  birth  was  regarded  by  the  angel,  by  his  father, 
by  his  mother,  by  Mary,  by  the  neighbors,  by  Luke, 

51 


A         STUDY         OF         THE 

as  having  general  significance  to  the  Messiah,  or 
particular  significance  to  Jesus  (Luke  i:  5-79);  (2) 
Jesus  was  born  of  a  poetic  mother  (Luke  i:  46-55); 
(3)  five  hymns  are  associated  with  this  period:  Ave 
Maria,  Magnificat,  Benedictus,  Gloria  in  Excelsis, 
Nunc  Dimittis  (Luke  i:  28-33,  4^-55,  68-79;  2: 
14,  29-32);  (4)  Jesus  had  both  a  divine  and  human 
origin;  was  the  incarnation  of  God  (Matt,  i:  18,  20, 
23;  Luke  i:  30-35;  John  i:  1-4,  14);  (5)  Jesus  as  a 
child  (a)  had  a  normal  growth  in  mind  and  body, 
(6)  grew  strong,  (c)  became  increasingly  wise,  (d) 
was  manifestly  in  favor  with  God  (Luke  2 :  40) ;  (6) 
Jesus  was  nurtured  in  a  religious  home  by  godly  parents 
(Matt,  i:  19;  Luke  i:  28,  30;  2:  41);  (7)  as  a  lad  he 
was  thoughtful,  intelligent,  devout  to  an  unusual 
degree ;  he  was  not  wholly  understood  by  his  parents 
and  was  obedient  to  them;  (8)  the  young  man  Jesus 
grew  in  (a)  stature,  (6)  wisdom,  (c)  the  good  opinion 
of  men,  (d)  the  favor  of  God  (Luke  2:  52). 

4.  Note  that  the  New  Testament  narratives  make 
clear  (i)  that  he  was  **  conceived  of  the  Holy  Spirit," 
"  the  Son  of  God,"  "  God  made  flesh  "  (Matt,  i:  20; 
Luke  i:  35;  John  i:  i,  14).  (2)  That  he  was  a  nor- 
mal child  and  young  man,  living  the  normal  life  of 
Jewish  boys;  that  he  was  neither  precocious  nor 
priggish,  but  so  naturally  and  genuinely  good  that 
everybody  loved  him.  (3)  That,  so  far  as  appears, 
he  had  no  consciousness  of  his  Messianic  character, 
nor  any  thought  about  himself  other  than  a  godly 
child  or  young  man  of  his  day  was  likely  to  have; 
nor  did  he  make  upon  his  companions,   teachers, 

52 


LIFE  OF  JESUS 

neighbors,  kinsfolk,  any  other  impression  than  that 
which  an  unusually  bright,  capable,  good  and  likable 
boy  would  be  apt  to  make.  The  stories  of  the  mira- 
cles and  supernatural  things  of  his  boyhood  told  in 
the  apocryphal  Gospels  are  obviously  untrustworthy. 
(4)  That  his  mother  alone  seems  to  have  cherished 
in  her  heart  throughout  these  years  some  notion  of 
the  real  character  of  her  child  and  of  his  mission  in 
the  world  (Luke  2:  19,  51). 


Questions  for  Study  and  Discussion 

I.  What  relation  was  John  to  Jesus?  2.  In  what 
language  was  "  Jesus  "  the  name  of  Mary's  son?  3. 
What  was  his  Hebrew  name?  4.  Read  some  of  the 
apocryphal  stories  of  the  infancy  and  compare  the 
calm  dignity  and  sanity  of  the  Gospels  with  them. 
5.  Did  Jesus  have  to  go  to  school  and  learn  as  did 
other  boys?  6.  Hebrew  was  then  a  dead  language, 
yet  in  later  life  he  was  able  to  read  the  Hebrew 
Scriptures  (Luke  4:16,17);  how  did  he  get  this 
knowledge?  7.  It  is  interesting  to  know  the  school 
system  of  the  Jews  at  this  period  and  thus  to  know 
the  kind  and  amount  of  religious  instruction  Jesus 
had.  Some  one  in  the  class  might  prepare  and  read 
a  brief  paper  on  this  subject.  8.  Would  you  say 
that  high  ideals,  love  of  the  spiritual  rather  than  the 
material,  exalted  conceptions  of  truth,  were  some  of 
the  characteristics  of  the  true  poet?  If  so,  would 
you  call  Jesus  a  poet?  Did  he  inherit  this  tem- 
perament from  his  mother? 

53 


A         STUDY         OF         THE 

the  Evangelists,  by  Jesus,  by  Peter  and  by  Paul 
(Matt.  3:11;  Mark  1 :  8;  Luke  3:  16;  John  i:  26,  33; 
Acts  i:  5;  11:  16;  2:  38;  19:  3-6).  They  mark  the 
difference  between  the  method  of  Jesus  for  saving 
the  world  and  that  of  John.  John  was  a  reformer, 
correcting  the  outward  life.  Jesus  was  a  regener- 
ator, giving  the  new  Spirit,  the  Holy  Spirit.  This 
makes  Jesus  the  great  regenerator  of  the  world,  a 
Saviour  with  a  unique  method  for  saving  men. 

2.  Jesus  seeks  Baptism,  (i)  Jesus  at  his  home  in 
Nazareth  heard  of  the  great  religious  work  John  was 
doing  in  the  Jordan  Valley.  He  himself  was  pro- 
foundly religious  and  he,  therefore,  resolved  to  go  to 
John  and  identify  himself  with  this  religious  awaken- 
ing (Matt.  3:13).  (2)  He  offered  himself  for  baptism 
to  John,  who  probably  recognized  him  as  his  kinsman, 
and  knowing  the  pure  and  beautiful  life  of  Jesus,  was 
reluctant  to  baptize  him  (Matt.  3:  14).  (3)  Jesus, 
who  desired  fully  to  identify  himself  with  this  great 
revival,  to  join  the  new  Israel  that  was  being  formed, 
and  actively  to  participate  in  this  religious  move- 
ment, overcame  John's  scruples  (Matt.  3:15).  (4) 
John  baptized  him.  (5)  At  the  time  of  his  baptism 
with  water  by  John  he  was  baptized  with  the  Holy 
Spirit,  who  came  upon  him  in  visible  form,  and  a  voice 
from  heaven  said,  "  This  is  my  beloved  Son  "  (Matt. 
3:  16,  17).  (6)  This  baptism  of  the  Spirit  revealed 
to  John  the  Messianic  character  of  Jesus  (John  i:  31- 
34).     (7)   This  whole  experience  doubtless  brought 


LIFE  OF  JESUS 

first  unmistakable  divine  declaration  of  his  real 
character  and  mission.  (8)  The  baptism  was  the 
formal  beginning  before  the  world  of  his  Messianic 
mission,  and  the  beginning  in  his  own  heart  of  his 
clear  knowledge  of  himself  as  the  Messiah,  and  of 
his  firm  resolve  to  enter  upon  his  mission. 

Questions  for  Study  and  Discussion 

I.  How  old  was  Jesus  at  the  baptism?  2.  Trace 
on  the  map  the  route  he  took  from  Nazareth  to  the 
Jordan.  3.  In  what  respects  was  the  baptism  of 
Jesus  a  fulfilling  of  "  all  righteousness  "?  4.  If 
Jesus  had  no  need  for  repentance,  why  should  he 
submit  to  baptism?  5.  What  relation  did  his  bap- 
tism sustain  to  his  future  ministry?  6.  Note  the 
variations  in  the  four  accounts  of  the  baptism  con- 
cerning the  "  dove,"  and  form  an  opinion  about  this 
manifestation  of  the  Spirit.  Who  saw  it?  Was  it  a 
real  dove?  Was  it  symbolic?  If  symbolic,  what  did 
it  symbolize?  7.  Study  the  accounts,  and  form  some 
notion  as  to  what  the  baptism  of  the  Spirit  was. 
Was  it  the  beginning  of  the  connection  of  the  Holy 
Spirit  with  the  conscious  life  of  Jesus?  Was  it  re- 
peated in  his  life?  What  relation  did  it  have  to  his 
future  ministry?  8.  What  do  you  think  about  the 
"voice"?  Who  heard  it?  What  did  it  signify  to 
Jesus  ? 

Messages  for  Our  Life 


STUDY 


0    F 


THE 


What  lesson  of  consecration  to  their  life-work?  of 
attitude  toward  the  past?  of  regard  for  righteous- 
ness? 2.  What  should  be  our  attitude  toward  re- 
ligious movements?  3.  What  should  be  our  attitude 
toward  religious  rites?  4.  May  we  expect  a  baptism 
of  the  Holy  Spirit?  5.  What  is  it  necessary  for  us 
to  do  that  we  may  receive  such  a  baptism? 

References.  —  Matt.  3:  13-17;  Mark  1:9-11;  Luke  3:  21,  22;  John  i: 
31-34.  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah,"  Vol.  i,  pp. 
2SS-287. 


LIFE  OF         JESUS 


Lesson  XVI 
THE  TEMPTATION  OF  JESUS 


The  Lesson  Facts 

1.  Jesus  received  a  new  spiritual  vision,  new  spirit- 
ual power,  new  spiritual  purposes  and  entered  upon 
a  new  spiritual  career  at  the  baptism.  He  is  said  to 
have  been  "  full  of  the  Holy  Spirit  "  (Luke  4:  i). 

2.  Under  this  spiritual  impulse  and  guidance  and 
before  he  begins  his  Messianic  work,  he  seeks  solitude 
for  meditation  and  prayer  upon  the  new  thoughts, 
purposes,  mission  which  now  are  his,  if  not  the  first 
time,  at  least  in  new  form  and  new  power  (Mark  i: 
12;   Luke  4:  i). 

3.  In  the  wilderness  he  meets  temptation  to  sin 
and  in  particular  three  forms  of  temptation,  all  of 
which  are  deeply  significant:  (i)  The  bread  tempta- 
tion. In  this  he  was  tempted  to  take  care  of  himself, 
and  in  this  way  to  promote  his  work  as  the  Messiah. 
If  he  did  not  live,  how  could  he  do  his  work.-*  But 
this  temptation  is  repelled  by  the  higher  truth  that 
he  would  find  his  highest  life,  and  hence  his  greatest 
effectiveness,  by  seeking  to  do  the  will  of  God,  rather 
than  his  own  personal  interests  (Matt.  4:  3,  4;  Luke 
a:  1.  d).      (2')  The  Dinnacle  temotation.     Since  he  is 


A         STUDY         OF         THE 

all  dangers?  There  are  many  perils  for  the  Messiah, 
as  he  can  already  see.  Why  not  begin  his  career  by 
some  startling  demonstration  of  his  reckless  disregard 
for  his  own  safety  ?  To  hurl  himself  from  the  pinnacle 
of  the  temple  would  meet  a  popular  expectation  re- 
garding the  Messiah,  for  the  people  were  looking  for 
a  Messiah  who  would  do  just  such  marvels.  He  re- 
pelled the  temptation  by  the  conviction  that  this 
would  not  be  faith  in  God  but  presumption,  and  that, 
while  he  must  not  seek  his  own  interests,  he  must  not, 
on  the  other  hand,  court  danger,  or  use  his  power  for 
mere  display  (Matt.  4:  5-7;  Luke  4:  9-12).  (3)  The 
mountain  temptation.  How  shall  he  proceed  to 
establish  his  kingdom?  Shall  he  conform  to  the 
popular  notion  and  establish  a  worldly  kingdom,  a 
rival  of  other  kingdoms?  He  might  well  hope  that 
by  this  method  he  would  conquer  the  world  and  dis- 
possess Satan.  But  he  clearly  saw  that  this  would 
involve  the  sacrificing  of  his  spiritual  ideals  and  the 
forsaking  of  his  spiritual  kingdom,  and  this  meant 
real  and  fatal  failure.  He  won  in  this  temptation  by 
resolving  to  make  no  compromise,  but  resolutely  to 
hold  to  the  high  purpose  to  establish  a  spiritual  king- 
dom by  spiritual  methods  (Matt.  4:  8-10;  Luke  4: 
5-8). 

4.  These  temptations  were  along  the  line  of  his 
mission  as  the  Messiah,  and  caused  Jesus  real  spiritual 
struggles  in  order  to  be  the  kind  of  Messiah  God  meant 
him  to  be. 


LIFE  OF  JESUS 

(Luke  4:  13),  and  he  enjoyed  the  delights  of  spiritual 
victories  (Matt.  4:  11;  Mark  i:  13). 

Questions  for  Study  and  Discussion 

I.  Read  Matt.  4:  i-ii;  Mark  i:  12,  13;  Luke  4: 
1-13.  Note  and  discuss  (a)  the  references  to  the 
Holy  Spirit;  (b)  the  order  of  the  temptations;  (c) 
the  details  given  in  one  account  and  not  in  the  others ; 
(d)  the  interest  of  the  spirit  world  in  Jesus;  for  ex- 
ample, "  the  Holy  Spirit,"  the  "  devil,"  "  angels." 
2.  What  are  your  views  of  a  personal  devil?  3. 
What  are  your  views  of  angels?  4.  Did  Jesus  go 
to  "  the  pinnacle  of  the  temple,"  and  to  "  an  exceeding 
high  mountain  "  in  body  or  in  thought?  5.  Did  he 
actually  see  "  all  the  kingdoms  of  the  world  "  or 
were  they  merely  before  his  mind?  6.  Was  this  the 
last  time  Jesus  was  tempted  ?  7.  If  you  think  he  was 
thirty  years  old  before  he  was  tempted  to  do  wrong, 
how  do  you  explain  his  moral  and  spiritual  growth 
(Luke  2:  40,  52)?  and  how  explain  Heb.  2:  18;  4: 
15?  8.  Were  his  temptations  real  solicitations  to  sin, 
as  are  ours?  How  could  they  be,  if  he  had  a  perfect 
divine  nature?  How  could  they  be  otherwise,  if 
they  were  real  and  not  shams? 

Messages  for  Our  Life 

I.  Do  young  men  to-day  have  at  the  beginning  of 
their  careers  temptations  corresponding  to  those 
that  Jesus  met  at  the  beginning  of  his?     2.  Examine 


STUDY 


0   F 


THE 


tions  came  along  the  line  of  his  ideals  and  life-pur- 
poses; is  this  true  of  some  of  ours?  4.  What  is  a 
good  weapon  with  which  to  resist  temptation?  Why? 
5.  How  do  you  harmonize  Jas.  i:  13;  Matt.  4:  i;  6: 
13?  6.  Is  the  fact  of  temptation  necessarily  sinful? 
7.  When  is  the  temptation  itself  a  sin?  When  is  it 
not  sinful?  8.  Are  temptations  ever  profitable?  If 
so,  why?  9.  Are  temptations  to  wrong-doing  severer 
and  more  real  as  temptations  to  a  good  man  or  a  bad 
man?  10.  When  did  you  have  your  hardest  fight 
with  temptation,  when  it  first  came  to  you  or  after 
you  had  yielded  to  it  many  times? 

References.  —  Matt.  4:  i-ii;    Mark  i:  12,  13;    Luke  4:  1-13,     Eder- 
sheim's  "  Life  and  Times  of  Jesus,  the  Messiah,"  Vol.  i,  pp.  291-307. 


LIFE 


0   F 


JESUS 


Lesson  XVII 
THE  FIRST  WEEKS  OF  HIS  MINISTRY 


The  Lesson  Facts 

I.  The  First  Disciples,  (i)  After  the  temptation, 
Jesus  evidently  returned  to  John,  possibly  to  identify 
himself  with  John's  great  revival.  John  pointed  to 
him  on  two  successive  days  as  the  Messiah  (John 
i:  29-36).  (2)  Two  of  John's  disciples,  one  Andrew 
and  the  other  unnamed,  but  supposed  to  be  John,  the 
son  of  Zebedee,  left  John  and  became  the  disciples  of 
Jesus  (John  1:37-40).  (3)  Andrew  brought  his 
brother  Peter  to  Jesus,  and  it  is  supposed  that  John 
brought  his  brother  James  (John  i:  41,  42).  (4) 
Jesus  left  John  and  went  into  Galilee.  Evidently,  the 
attention  of  the  people  was  at  once  drawn  to  him  and 
they  began  to  think  of  him  as  the  Messiah  (John  i :  43 ; 
Luke  4:  14,  15).  (5)  The  next  disciple  was  Philip  of 
Bethsaida,  who  accepted  the  invitation  of  Jesus  to 
follow  him  (John  i:  43,  44).  (6)  Philip  brought  his 
friend,  Nathanael,  to  Jesus  (John  i:  45-51).  (7) 
These  six  men,  the  first  disciples  of  Jesus,  were  won 
by  personal  effort,  a  method  which  continued  to  be 


A         STUDY         OF         THE 

mew  of  the  Synoptics,  as  seems  probable  (Matt.  lo: 
2-4;  Mark  3:  16-19;  Luke  6:  13-16). 

2.  The  First  Miracle  (John  2:1-11).  (i)  Jesus  led 
his  own  independent  life  after  his  baptism,  and  shortly 
after  his  return  to  Galilee  he  and  his  disciples  were 
invited  to  a  marriage-feast  at  Cana  (vs.  i,  2).  (2) 
The  supply  of  wine  became  exhausted,  and  to  his 
mother,  who  informed  him  of  the  fact,  he  replied  that 
he  must  act  on  his  own  judgment  and  not  on  hers, 
as  to  what  he  should  do  (vs.  3,  4).  (3)  She  so  far 
understood  him  and  believed  in  him,  as  to  tell  the 
servants  to  obey  his  instructions  implicitly  (v.  5). 
(4)  There  were  six  water-jars,  which  he  commanded 
the  servants  to  fill  with  water,  and  from  them  to 
draw  for  the  governor.  It  was  found  that  the  water 
had  become  "  good  wine  "  (vs.  6-10).  (5)  This  mira- 
cle was  a  sign  which  revealed  his  glory  and  increased 
the  faith  of  his  disciples  (v.  11). 

3.  The  Selection  of  Capernaum  as  His  Home  (John 
2:12).  (i)  Capernaum  was  a  strategic  point  for  his 
work  in  Galilee.  (2)  Accompanied  by  his  mother, 
brothers  and  disciples  he  went  there  after  the  miracle 
at  Cana  and  remained  for  a  few  weeks  until  he  went 
up  to  Jerusalem  for  the  Passover.  (3)  But  he  does 
not  seem  to  have  engaged  in  any  public  work. 

Questions  for  Study  and  Discussion 

I.  In  what  respects  did  John  prepare  his  disciples 


LIFE  OF  JESUS 

a  profound  impression  on  the  minds  of  the  two  dis- 
ciples of  John?  (John  i:  39.)  4.  What  was  it  which 
led  these  men  to  regard  Jesus  as  the  Messiah?  (John 
i:  41,  45,  46.)  5.  While  they  thus  correctly  recog- 
nized his  official  character,  how  fully  did  they  ap- 
prehend his  personal  character?  (John  i:  50,  51.) 
6.  What,  in  your  opinion,  led  Jesus  to  begin  his 
ministry  by  attending  a  wedding?  7.  What  do  you 
think  of  Jesus'  treatment  of  his  mother  at  Cana? 
(John  2:4.)  8.  Why  was  Capernaum  a  strategic 
point  for  his  Galilean  activity? 

Messages  for  Our  Life 

I.  What  four  things  in  the  winning  of  men  to 
Christian  discipleship  do  you  discover  in  John  i: 
29-51  ?  2.  What  do  you  think  of  these  four:  Becom- 
ing acquainted  yourself  first  with  Jesus;  telling  others 
about  Jesus ;  individual  effort  for  individuals ;  inducing 
others  to  have  a  personal  experience  with  Jesus  as  a 
basis  for  faith  in  him?  3.  How  can  we  come  to  a 
better  knowledge  of  Jesus?  4.  What  should  be  a 
Christian's  attitude  toward  social  functions?  5.  Are 
we  the  losers  or  gainers  because  of  the  absence  of 
miracles  in  this  day?  6.  What  lesson  may  we  learn 
for  our  prosecution  of  religious  work  from  Jesus* 
selection  of  Capernaum  as  the  center  from  which  to 
do  his  work? 

References.  —  John   1:29;    2:12.     Edersheim's  "Life  and  Times  of 


STUDY         OF         THE 


Lesson  XVIII 

EARLY  MINISTRY  OF  JESUS  IN  JUDEA  AND 
SAMARIA 


The  Lesson  Facts 

Jesus  began  his  ministry  in  Jerusalem,  which,  as 
the  national  capital,  was  the  natural  place  for  him 
to  begin.  It  was  doubtless  his  intention  to  do  this 
when  he  went  up  from  Capernaum,  his  new  home 
after  his  baptism,  to  attend  the  Passover  feast  of 
27  A.  D.  His  stay  in  Jerusalem  and  Judea  is  vari- 
ously put  from  six  months  to  one  year  and  six  months. 
The  following  are  all  of  the  events  of  the  period  which 
we  have  under  consideration  and  are  all  recorded 
solely  by  John  (2:  13 — 4:  42). 

I.  Cleansing  of  the  Temple  (John  2: 13-22).  (i)  The 
necessities  of  the  worshipers,  especially  of  the  thou- 
sands from  remote  places,  made  the  presence  in  the 
temple  of  animals  for  the  sacrifices  and  of  the  money- 
brokers  to  exchange  the  various  moneys  of  the  differ- 
ent countries  a  great,  almost  indispensable  condition. 
(2)  But  it  had  transformed  a  place  of  prayer  into  a 
place  of  traffic.  (3)  This  substitution  was  offensive 
to  Jesus,  who,  aflame  with  indignation,  sought  to 


!_    • J.      J.-L 


LIFE  OF  JESUS 

statement  (v.  19).  (5)  This  statement  was  remem- 
bered by  his  hearers,  and  subsequently  was  variously 
interpreted  by  them  (v.  22  ;  Mark  14:  57,  58).  (6)  This 
first  public  act  revealed  the  spiritual  character  of  his 
work,  an  element  it  was  never  to  lose.  It  revealed 
the  method  of  the  reformer,  which  method  he  soon 
abandoned. 

2.  His  Many  Signs  (John  2:  23-25).  (i)  He  did 
many  signs  in  Jerusalem.  (2)  This  activity  created 
popular  interest  in  him,  which  he  rightly  judged  was 
not  based  upon  any  real  sympathy  with  his  purpose 
and  mission. 

3.  His  Conversation  with  Nicodemus  (3:1-21).  (i) 
Nicodemus,  a  leading  Pharisee,  was  also  profoundly 
impressed  by  the  "  signs,"  and  privately  sought  an 
interview  with  Jesus.  (2)  He  expressed  his  confi- 
dence in  Jesus  in  strong  terms.  (3)  Jesus  presented 
to  him  some  of  the  great  spiritual  truths  of  the 
kingdom  of  God,  doubtless  in  the  confident  hope  that 
this  learned  teacher  would  understand  and  accept  his 
teaching.  (4)  That  Nicodemus,  who  wielded  a  pow- 
erful influence,  would  not  become  a  confessed  disciple 
must  have  been  a  grave  disappointment  to  Jesus. 

4.  His  Ministry  in  Judea  (John  3:  22;  4:1,  2). 
(i)  He,  w^th  his  disciples,  left  Jerusalem  for  the 
country.  (2)  Here  his  disciples  baptized  others,  and 
the  jealousy  of  the  Pharisees  was  aroused. 

5.  His  Conversation  with  the  Samaritan  Woman  (John 


STUDY         OF         THE 


Lesson  XVIII 

EARLY  MINISTRY  OF  JESUS  IN  JUDEA  AND 
SAMARIA 


The  Lesson  Facts 

Jesus  began  his  ministry  in  Jerusalem,  which,  as 
the  national  capital,  was  the  natural  place  for  him 
to  begin.  It  was  doubtless  his  intention  to  do  this 
when  he  went  up  from  Capernaum,  his  new  home 
after  his  baptism,  to  attend  the  Passover  feast  of 
27  A.  D.  His  stay  in  Jerusalem  and  Judea  is  vari- 
ously put  from  six  months  to  one  year  and  six  months. 
The  following  are  all  of  the  events  of  the  period  which 
we  have  under  consideration  and  are  all  recorded 
solely  by  John  (2:  13 — 4:  42). 

I.  Cleansing  of  the  Temple  (John  2:  13-22).  (i)  The 
necessities  of  the  worshipers,  especially  of  the  thou- 
sands from  remote  places,  made  the  presence  in  the 
temple  of  animals  for  the  sacrifices  and  of  the  money- 
brokers  to  exchange  the  various  moneys  of  the  differ- 
ent countries  a  great,  almost  indispensable  condition. 
(2)  But  it  had  transformed  a  place  of  prayer  into  a 
place  of  traffic.  (3)  This  substitution  was  offensive 
to  Jesus,  who,  aflame  with  indignation,  sought  to 


._r xi.-^    •_: ij. iiA-i 


[ 


LIFE  OF  JESUS 

statement  (v.  19).  (5)  This  statement  was  remem- 
bered by  his  hearers,  and  subsequently  was  variously 
interpreted  by  them  (v.  22 ;  Mark  14:  57,  58).  (6)  This 
first  public  act  revealed  the  spiritual  character  of  his 
work,  an  element  it  was  never  to  lose.  It  revealed 
the  method  of  the  reformer,  which  method  he  soon 
abandoned. 

2.  His  Many  Signs  (John  2:  23-25).  (i)  He  did 
many  signs  in  Jerusalem.  (2)  This  activity  created 
popular  interest  in  him,  which  he  rightly  judged  was 
not  based  upon  any  real  sympathy  with  his  purpose 
and  mission. 

3.  His  Conversation  with  Nicodemus  (3:1-21).  (i) 
Nicodemus,  a  leading  Pharisee,  was  also  profoundly 
impressed  by  the  "  signs,"  and  privately  sought  an 
interview  with  Jesus.  (2)  He  expressed  his  confi- 
dence in  Jesus  in  strong  terms.  (3)  Jesus  presented 
to  him  some  of  the  great  spiritual  truths  of  the 
kingdom  of  God,  doubtless  in  the  confident  hope  that 
this  learned  teacher  would  understand  and  accept  his 
teaching.  (4)  That  Nicodemus,  who  wielded  a  pow- 
erful influence,  would  not  become  a  confessed  disciple 
must  have  been  a  grave  disappointment  to  Jesus. 

4.  His  Ministry  in  Judea  (John  3:  22;  4:1,  2). 
(i)  He,  with  his  disciples,  left  Jerusalem  for  the 
country.  (2)  Here  his  disciples  baptized  others,  and 
the  jealousy  of  the  Pharisees  was  aroused. 

5.  His  Conversation  with  the  Samaritan  Woman  (John 


A        STUDY         OF         THE 

(2)  She  believed  him,  and  eagerly  proclaimed  his 
presence  to  her  city.  (3)  He  told  his  disciples  that 
the  winning  of  this  woman  gave  him  the  highest 
satisfaction.  He  was  accomplishing  what  he  was  sent 
to  do. 

6.  His  Ministry  in  Sychar  (John  4:  39-42).  He 
remained  at  Sychar,  the  woman's  city,  for  two  days, 
and  won  many  disciples. 

7.  This  Ministry  in  Jerusalem,  Judea  and  Samaria 
began  at  the  Passover,  27  a.  d.,  and  continued  until 
December  of  that  year.  It  revealed  the  spiritual 
ideas  and  ideals  of  Jesus.  It  gave  him  his  first  serious 
failure  and  his  first  brilliant  success,  indicated  who 
were  to  become  later  his  foes,  and  the  class  from 
whom  he  might  expect  to  win  friends,  and  made 
evident  his  power  to  win  personal  confidence  in 
himself. 

Questions  for  Study  and  Discussion 

I.  Trace  on  the  map  the  probable  route  Jesus  took 
to  Jerusalem  and  the  route  he  took  from  Jerusalem 
to  Capernaum.  2.  What  do  you  think  Jesus  had  in 
mind  in  John  2:  19?  3.  Why  did  Nicodemus  come 
**  by  night  "?  4.  What  do  you  understand  the  new 
birth  to  be?  5.  What  is  the  incident  referred  to  in 
John  3:  14,  15?  6.  Do  you  regard  John  3:  16  as 
containing  the  whole  gospel?  7.  What  does  Jesus 
mean  by  **  Salvation  is  of  the  Jews  "  (John  4:  22)? 


LIFE 


0   F 


JESUS 


Messages  for  Our  Life 

I.  Does  the  cleansing  of  the  temple  have  any  bear- 
ing upon  the  spirit  of  commercialism  in  the  church? 
2.  What  is  there  in  the  life  of  the  church  that  may 
arouse  a  like  indignation  in  Jesus?  3.  What  is  there 
in  your  life  that  may  do  the  same?  4.  Is  the  new 
life  of  the  Spirit  your  hope  and  confidence?  5.  Why 
does  faith  bring  salvation?  6.  The  salvation  Jesus 
gives  is  from  what?  Unto  what?  7.  Which  do  you 
love,  light  or  darkness?  Why?  8.  Do  you  see  your 
own  experience  mirrored  in  the  results  of  Jesus'  efforts 
to  win  Nicodemus  and  the  woman? 


References.  —  Read  John  2:  13 — 4:  42. 
of  Jesus  the  Messiah,"  Vol.  i,  pp.  364-421. 


Edersheim's  "  Life  and  Times 


STUDY         OF         THE 


Lesson  XIX 
MAKING  FRIENDS 


The  Lesson  Facts 

Jesus  begins  his  Galilean  ministry. 

1.  After  the  imprisonment  of  John  the  Baptist  by 
Herod,  Jesus  left  Judea  for  Galilee  and  began  his 
ministry  there,  preaching  in  the  synagogues  repent- 
ance, the  presence  of  the  kingdom  of  God  and  faith 
in  the  good  tidings  (Matt.  4:  12-17;  Mark  i:  14,  15). 

2.  Heals  the  nobleman's  son  (John  4:  46-54)-  Jesus 
inspired  in  a  certain  nobleman,  faith  (i)  that  he  could 
heal,  if  he  were  willing  (v.  49) ;  (2)  that  he  would  do 
what  he  said,  that  he  was  truthful  (v.  50) ;  (3)  that 
he  was  the  Messiah  (v.  53). 

3.  Declares  himself  to  his  neighbors  at  Nazareth 
(Luke  4:  16-30).  (i)  In  the  synagogue  of  Nazareth 
on  the  Sabbath  he  claimed  that  a  recognized  Messianic 
prophecy  (Is.  61:  i,  2a)  was  fulfilled  in  him.  (2) 
Though  his  words  of  grace  supported  his  claim  they 
refused  to  accept  a  neighbor  boy  who  had  grown  up 
among  them,  as  the  Messiah,  and  sought  to  kill  him. 

4.  Calls  his  first  four  disciples  to  become  his  com- 
panions   (Matt.    4:  18-22;   Mark   i:  16-20;   Luke   5: 


LIFE  OF  JESUS 

them  of  their  success  in  doing  it  by  giving  them 
miraculous  success  in  their  own  occupation.  (3) 
They  became  his  constant  companions  for  the  rest 
of  his  life. 

5.  Has  a  busy  day  in  Capernaum  (Matt.  8:  14-17; 
Mark  i:  21-34;  Luke  4:  31-41).  (i)  With  public  wor- 
ship in  the  synagogue,  preaching,  casting  out  demons, 
and  healing  a  multitude,  he  passed  a  busy  Sabbath 
and  awakened  the  interest  of  the  whole  city. 

6.  Makes  a  tour  of  Galilean  synagogues  (Matt.  4:23; 
8:2-4;  Mark  1:35-45;  Luke  4:42-44;  5:12-16). 
(i)  After  this  busy  day  he  was  too  tired  to  sleep,  and 
arising  a  great  while  before  day,  he  sought  solitude. 
(2)  When  his  disciples  told  him  of  the  popular  in- 
terest in  him,  he  was  filled  with  joy,  and  set  out  to 
accomplish  the  same  results  elsewhere.  (3)  But  this 
popularity  soon  attained  such  proportions  that  he  had 
to  avoid  the  cities.  (4)  Still  the  crowds  followed  him 
to  the  deserts. 

7.  This  group  of  events  shows  that  his  Galilean 
ministry  began  with  appeals  to  personal  confidence 
in  him,  which  on  the  whole  were  so  successful  that 
he  became  immensely  popular  throughout  Galilee, 

Questions  for  Study  and  Discussion 

I.  What  was  the  connection  between  the  imprison- 
ment of  John  and  the  beginning  of  the  Galilean 
ministry?     2.  Why  did  his  Nazarene  neighbors  take 


STUDY 


0    F 


THE 


miraculous  draught  of  fishes?  5.  What  was  the  rea- 
son in  each  case  for  the  command  in  Mark  i:  24,  25, 
and  1:44,  45? 

Messages  for  Our  Life 
I.  What  light  does  Jesus'  relating  his  life  and  work 
to  John's  throw  upon  our  duty  to  do  the  same  with 
reference  to  others?  2.  In  what  respects  should  the 
nobleman  be  our  example  in  prayer?  3.  To  what 
extent  does  the  element  of  personal  confidence  in 
Jesus  enter  into  our  faith?  4.  In  what  sense  may 
we  be  fishers  of  men?  What  have  you  to  say  of  the 
respective  merits  of  net-fishing  and  hand-fishing? 
5.  Jesus  touched  the  leper;  is  there  any  hint  in  that 
fact  of  his  treatment  of  the  sinner?  6.  In  what 
respects  is  personal  popularity  desirable?  in  what 
undesirable? 

References,  —  Mark  6:17,  18;  1:14-45;  Matt.  14:3-5;  4:12-23; 
8:  1-4,  14-17;  Luke  3:  19,  20;  4:  14  —  5:  16;  John  4:  43-S4.  Edersheim's 
**  Life  and  Times  of  Jesus  the  Messiah,"  Vol.  i,  pp.  422-498. 


LIFE  OF  JESUS 


Lesson  XX 
MAKING  FOES 


The  Lesson  Facts 

1.  Jesus  jor gives  the  Sins  of  a  Paralytic  (Mark  2: 
1-12;  Matt.  9:  1-8;  Luke  5:  17-26).  (i)  His  tour  of 
Galilee  had  attracted  the  unfriendly  attention  of  the 
Pharisees  and  scribes,  and  when  he  returned  to 
Capernaum  they  came  from  many  places  to  hear  him, 
doubtless  with  hostile  intent.  (2)  His  power  to  heal 
was  established  beyond  all  cavil  and  was  recognized 
as  divine  (Luke  5:17).  (3)  He  took  the  occasion  to 
declare  the  paralytic  man  forgiven,  which  was  the 
first  time  he  had  claimed  this  power.  (4)  He  met 
the  unspoken  criticism  by  proving  his  divine  power  to 
do  this  through  his  divine  power  to  heal.  (5)  This 
incident  produced  a  profound  religious  impression. 

2.  Eats  with  a  Publican,  Matthew  (Mark  2:  13-17; 
Matt.  9:  9-13;  Luke  5:  27-32).  (i)  As  he  passed 
along  the  highway,  he  saw  Matthew,  or  Levi,  collect- 
ing the  Roman  taxes,  who  obeyed  his  call  and  became 
his  companion.  (2)  He  accepted  Matthew's  invita- 
tion to  a  feast  at  his  house,  where  he  sat  with  many 
publicans  and  sinners.  (3)  This  social  recognition  of 
outcasts   offended   the   Pharisees.     (4)  He   declared 


A         STUDY         OF         THE 

Pharisees  objected  to  the  neglect  of  fasting  by  his 
disciples.  (2)  He  abrogated  the  ceremonial  law,  upon 
which  the  Pharisees  set  great  value,  and  declared  that 
a  new  order  of  things  was  beginning. 

4.  Jesus'  Attitude  toward  the  Sabbath.  Three  in- 
cidents, (i)  He  heals  a  man  in  Jerusalem  on  the 
Sabbath  (John  5:  1-47).  He  offended  the  Jews  at 
Jerusalem  by  healing  a  man  on  the  Sabbath,  but  he 
justified  his  act  by  claiming  the  same  exemption  as 
God  from  the  Sabbath  law  (v.  17).  They  sought  his 
life  (v.  18).  (2)  Allows  his  disciples  to  pluck  grain 
on  the  Sabbath  (Mark  2:  23-28;  Matt.  12:  1-8;  Luke 
6:  i"5).  His  disciples  violated  the  Sabbath  law  in 
plucking  some  grain.  But  he  justified  them,  and  then 
reversed  the  prevailing  notion  of  the  Sabbath  by 
announcing  the  great  Sabbath  law.  "  The  sabbath 
was  made  for  man,  and  not  man  for  the  sabbath." 
He  claimed  the  right  to  do  this  because  he  was  "  lord 
of  the  sabbath."  (3)  Heals  a  withered  hand.  The 
Pharisees  used  this  afflicted  man  as  a  trap  for  Jesus. 
He  saw  their  foul  purpose,  and  was  filled  with  in- 
dignation. He  deliberately  accepted  their  challenge 
by  healing  the  man,  which  filled  them  with  madness 
against  him.  They  counseled  with  the  Herodians 
how  they  might  destroy  him. 

5.  This  Group  of  Incidents  reveals  a  steadily  rising 
opposition  to  Jesus  among  the  scribes  and  Pharisees. 
Jealous  of  his  growing  hold  upon  the  people,  which 

mflrlf^  him   a   Hano-prnns  rival     t.ViPV  hpcran  to  nrcrnniVp 


LIFE  OF  JESUS 

his  claims  and  exercised  larger  authority.  They, 
from  being  his  critics  at  the  beginning  of  this  lesson, 
have  become  at  its  end  an  organized  body  of  enemies, 
seeking  his  life. 

Questions  for  Study  and  Discussion 

I.  What  was  "  the  word  "  which  he  spake  in  Mark 
2:  2?  2.  What  was  the  faith  which  led  Jesus  to 
declare  the  man's  sins  forgiven?  (Mark  2:5.)  3.  How 
did    Jesus    perceive    their    thoughts?     (Mark    2:  8.) 

4.  Give  the  line  of  thought  in  Mark  2:9-11.  5.  Why 
did  the  incident  of  the  paralytic  make  such  a  stir? 
(Mark  2:  12.)  6.  Why  was  Jesus'  attitude  toward 
the  publicans  and  outcasts  so  offensive  to  the  Phari- 
sees? 7.  What  was  the  point  of  the  illustration  in 
Mark  2:  25,  26?  8.  What  was  the  application  of  the 
questions  in  Mark  3-  4>  5? 

Messages  for  Our  Life 

I.  State  the  principles  which  in  your  judgment 
should  control  us  in  the  matter  of  conciliating  and 
alienating  people.  2.  What  evidence  have  you  that 
Christ  forgives  your  sins?  3.  How  far  is  Christ's 
conduct  toward  social  outcasts  to  be  a  guide  to  us 
toward  the  same  classes?  4.  State,  as  you  under- 
stand it,  the  right  relation  of  conservatism  and 
progress  as  set  forth  by  Jesus  in  Mark  2:21,   22. 

5.  What  principles  should  guide  us  in  the  observance 
of  Sunday  ?     What  is  the  bearing  of  Mark  2:27? 


STUDY         OF         THE 


Lesson  XXI 
FIRST  HINTS  AT  ORGANIZATION 


The  Lesson  Facts 

1.  The  Widespread  Fame  of  Jesus  (Mark  3:  7-12; 
Matt.  4:  23-25;  12:  15-21;  Luke  6:  17-19).  (i)  Side 
by  side  with  the  growing  hostility  of  the  scribes  and 
Pharisees  to  Jesus  was  his  growing  popularity  with 
the  people.  (2)  Many  from  regions  beyond  Galilee 
were  attracted  to  his  ministry,  to  whom  he  preached 
the  glad  tidings,  and  whose  sick  folk  he  healed  (Matt. 
4:  23). 

2.  Chooses  the  Twelve  Apostles  (Mark  3:  1 3-1 9a; 
Matt.  10:  2-4;  Luke  6:  12-16).  (i)  About  this  time, 
after  a  night  of  prayer,  he  selected  from  the  company 
of  disciples,  twelve  men  whom  he  called  apostles,  and 
whose  names  we  know.  (2)  He  chose  these  men 
(a)  that  they  might  be  with  him,  and  (6)  that  he 
might  send  them  forth  to  do  the  same  work  he  was 
doing,  namely,  preach  the  gospel  of  the  kingdom  and 
cast  out  demons. 

3.  The  Sermon  on  the  Mount  (Matt.  5:  i  —  8:  i; 
Luke  6:  20-49).  (i)  This  may  be  regarded  as  the 
Laws  of  the  Kingdom  of  God.  (2)  The  citizens  of  the 
kingdom  seek  its  blessings,  which  are  spiritual.    They 


LIFE  OF  JESUS 

5:  13-16),  (4)  Their  righteousness  must  be  superior 
to  that  of  the  scribes  and  Pharisees,  which  was  ex- 
ternal and  of  the  letter.  This  he  illustrated  by  the 
laws  of  murder,  of  adultery,  of  oaths,  of  retaliation, 
and  of  love  (Matt.  5:  17-48).  (5)  They  must  have  a 
higher  motive  than  the  scribes  and  Pharisees  in  their 
religious  life.  Illustrated  by  the  laws  of  almsgiving, 
of  prayer,  and  of  fasting  (Matt.  6: 1-18).  (6)  They 
must  take  a  different  attitude  toward  the  world  from 
others,  because  they  believe  in  the  guidance  and  care 
of  a  loving  and  provident  Father  (Matt.  6:  19-34). 

(7)  They  are  to  take  a  different  attitude  toward  their 
fellow  men,  being  charitable  and  discriminating  in 
their  judgments,  trusting  the  Father,  doing  to  others 
as  they  would  have  others  do  unto  them,  being  ready 
to  go  with  the  few  to  life  rather  than  with  the  many 
to  death,  being  cautious  in  following  other  teachers, 
who  are  to  be  judged  by  their  fruits  (Matt.  7:  1-20). 

(8)  After  all,  their  attitude  toward  him  and  genuine 
obedience  to  his  teaching  are  the  vital  things  (Matt. 
7:  21-27).  (9)  This  teaching  marked  him  as  utterly 
different  from  the  scribes,  and  increased  percepti- 
bly his  popularity  with  the  people  (Matt.  7:  28  — 
8:  I). 

4.  This  lesson  shows  Jesus  as  beginning  the  work 
of  separating  and  solidifying  his  disciples  into  a  more 
compact  body  than  they  have  been  heretofore.  He 
saw  the  necessity  for  this  in  the  organizing  of  the 
opposition  to  him.     He  showed  no  desire  to  come 


A         STUDY         OF         THE 

larly  to  those  who  had  become  his  avowed  disciples. 
His  teaching  was  a  distinct  and  recognized  departure 
from  the  formalism  and  heartless,  soulless  morality 
and  religion  of  the  authorities, 

Questions  for  Study  and  Discussion 

I.  How  do  you  explain  the  growing  popularity  of 
Jesus,  when  the  recognized  teachers  were  opposed 
to  him?  2.  Why  was  Judas  included  in  the  Twelve? 
3.  Was  the  Sermon  on  the  Mount,  as  recorded  by 
Matthew,  given  at  one  time,  or  has  Matthew  grouped 
together  teachings  given  at  different  times?  4.  Note 
the  apparent  contradictions  and  explain  them;  e.  g., 
Matt.  5:  16,  and  6:  i ;  7:  i,  2,  and  7:  15, 16.  5.  Do  you 
regard  the  prayer  commonly  called  "  The  Lord's 
Prayer,"  as  properly  named?  Why?  6.  Is  this 
prayer  intended  to  be  a  form  to  be  used  or  is  it  merely 
a  guide  in  prayer?  7.  What  was  there  in  the  teach- 
ing of  Jesus  that  gave  it  its  weight  of  authority  with 
the  people? 

Messages  for  Our  Life 
I.  Does  Jesus'  desire  for  close  companions  and  for 
fellow  workers,  as  seen  in  this  lesson,  establish  a 
bond  of  human  fellowship  between  him  and  us? 
Why?  2.  Wherein  do  the  disciples  of  Jesus  to-day 
fall  short  of  following  the  Sermon  on  the  Mount? 
3.  Tolstoi  seems  to  think  we  ought  to  obey  literally 
the  injunctions  of  this  sermon,  while  others  sav  that. 


LIFE 


0    F 


JESUS 


you  agree  or  disagree  with  these  two  views?  4.  Are 
we  justified  in  appealing  to  the  teaching  of  Jesus  as 
the  final  authority  in  morals  and  religion?    Why? 

References.  —  Mark  3:  y-iga;  Matt.  4:23-25;  12:15-21;  10:2-4; 
5:  I  —  8:  i;  Luke  6:  12-49.  Edersheim's  "  Life  and  Times  of  Jesus  the 
Messiah,"  Vol.  i,  pp.  521-541. 


STUDY         OF         THE 


LESSON  XXII 
VARIOUS  OPINIONS  CONCERNING  JESUS 


The  Lesson  Facts 

1.  Healing  of  the  Centurion* s  Servant  (Matt. 
8:  5-13;  Luke  7:  i-io).  (i)  This  Roman  had  shown 
his  regard  for  the  Jews'  religion  and  had  won  their 
affection  by  building  them  a  synagogue.  (2)  He 
regarded  Jesus  as  so  much  his  superior  that  he  was 
not  worthy  to  entertain  him  in  his  house.  (3)  He 
believed  Jesus  had  power  over  unseen  servants,  who 
obeyed  his  commands.  (4)  His  faith  in  Jesus  was  so 
unusual  that  Jesus  marveled  and  healed  his  servant. 

2.  Raising  the  Widow's  Son  at  Nain  (Luke  7 :  i  i-i  7). 
(i)  Moved  by  compassion,  Jesus  bade  the  sorrowing 
mother  "  Weep  not,"  and  the  dead  young  man 
"  Arise."  (2)  The  people,  because  of  this  miracle, 
regarded  him  as  a  "  great  prophet."  (3)  This 
opinion  of  him  spread  to  Judea  and  the  surrounding 
region. 

3.  Jesus  and  John  the  Baptist  (Matt.  11:  2-19; 
Luke  7:  18-35).  (i)  John  in  prison  heard  of  the 
works  of  Jesus.  (2)  He  sent  to  Jesus  to  ascertain 
whether  he  were  the  Messiah.     (3)  By  way  of  reply, 


,n11^/^      "Uir.      r^■^■*■r^■^*-l^^      4-^     4-"U/%      AT/^n^i/ 


LIFE  OF  JESUS 

of  the  Messiah,  and  in  this  somewhat  guarded  way 
made  his  claim  to  Messiahship.  (5)  He  charged  that 
neither  he  nor  John  had  been  recognized,  because  of 
the  moral  insincerity  of  the  people. 

4.  Simon  the  Pharisee  arid  the  Repentant  Woman 
(Luke  7:  36-50).  (i)  That  Simon  held  him  in  light 
esteem  was  shown  by  his  lack  of  courteous  attention 
(vs.  44,  45)  and  by  his  mental  criticism  (v.  39).  (2) 
That  the  woman  adored  him  with  a  passionate  devo- 
tion is  shown  in  all  her  conduct  and  in  the  words  of 
Jesus.  (3)  He  forgave  her  sins  and  ignored  the 
sneers  of  his  fellow  guests. 

5.  Some  Women  Friends  of  Jesus  (Luke  8:  1-3). 
These  and  other  unnamed  women  were  his  companions 
and  ministered  to  him. 

6.  His  Anxious  Friends  (Mark  3:  i9b-2i).  His 
tireless  devotion  to  his  work  led  his  friends  to  fear 
for  his  health  and  to  think  him  "  beside  himself." 

7.  The  Carping  Scribes  and  Pharisees  (Mark 
3:22-30;  Matt.  12:22-45;  Luke  11:14-36).  (i) 
Scribes  and  Pharisees  from  Jerusalem  said  his  power 
was  the  power  of  the  devil.  (2)  He  said  it  was  that 
of  the  Spirit  of  God.  (3)  He  warns  them  against 
the  awful  doom  of  permanent  sin  into  which  their 
unbelief  was  taking  them.  (4)  To  their  demand  for 
a  sign,  he  says  they  have  had  ample  signs,  enough  to 
have  convinced  even  less  favored  people. 

8.  Those  Who  were  Closest  to  Jesus    (Matt.  12:  46- 


A         STUDY         OF         THE 

9.  These  various  incidents  make  evident  (i)  the 
unsettled  state  of  opinion  regarding  Jesus  and  (2) 
his  veiled  but  definite  claim  to  Messiahship. 

Questions  for  Study  and  Discussion 

I.  What  was  the  point  of  the  centurion's  words  in 
Matt.  8:  9?  2.  Why  did  Jesus  think  his  faith  was 
marvelous?  3.  Was  it  doubt  or  faith  or  both  that 
led  John  to  send  the  messengers  (Matt.  11:  2,  3,  6)? 

4.  What  is  the  meaning  of  Matt.  11:  11?  of  11:  12? 

5.  What  light  on  the  conduct  of  Jesus  in  Matt. 
11:  16-19?  6.  Which  was  first,  the  love  or  the 
forgiveness  mentioned  in  Luke  7:  47?  7.  What  is 
your  explanation  of  the  intense  activity  of  Jesus 
(Mark  3:20,  21)?  8.  What  application  did  Jesus 
mean  should  be  made  of  his  words  in  Mark  3:  27? 
9.  Was  Jesus  indifferent  to  human  relations  (Matt. 
12:  47,  48)? 

Messages  for  Our  Life 

I.  What  constitutes  worthiness  for  the  divine 
blessing  (Luke  7:  4,  6)?  2.  What  illustration  to- 
day of  Matt.  11:  16-19?  of  Luke  7:  35?  of  8:  1-3? 
3.  How  do  you  apply  the  teaching  in  Matt.  12: 
33~35  to  social  and  moral  reforms?  4.  Are  you  one 
of  the  near  kindred  of  Jesus  (Matt.  12:  49,  50)? 

Reference.  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  I.  pp.  542-577. 


LIFE  OF  JESUS 


Lesson  XXIII 
TEACHING  BY  PARABLES 


The  Lesson  Facts 

1.  Parable  of  the  Sower  (Matt.  13:  1-9,  18-23; 
Mark  4:  1-9,  13-20;  Luke  8:  4-9,  11-15).  As  the 
soil  determines  the  crop,  so  the  character  of  those  to 
whom  the  Kingdom  comes  determines  the  reception 
it  has  from  them. 

2.  Parable  of  the  Good  Seed  (Matt.  13:  24-30,  36- 
43).  The  good  seed  has  to  take  its  chances  with  tares 
in  the  same  field  until  the  harvest.  In  like  manner, 
the  disciples  of  Jesus  must  live  in  the  world  with  evil 
men,  until  he  makes  the  final  separation. 

3.  Parable  of  the  Seed  Growing  Secretly  (Mark  4: 
26-29).  As  the  unseen  forces  in  the  earth  have  much 
to  do  with  the  harvest,  so  there  are  unseen  spiritual 
forces  gradually  advancing  the  Kingdom. 

4.  Parable  of  the  Mustard  Seed  (Matt.  13:  31,  32; 
Mark  4:  30-32).  The  Kingdom  grows  in  extent  from 
small  beginnings  to  large  dimensions. 

5.  Parable  of  the  Leaven  in  the  Meal  (Matt.  13: 
33).  The  Kingdom  is  in  the  world  and  will  silently 
and  eraduallv  oervade  and  transform  it. 


A         STUDY         OF         THE 

not  discovered  by  all,  but  prized  above  everything 
else  by  those  who  find  it. 

7.  Parable  of  the  Pearl  of  Great  Price  (Matt.  13: 
45).  The  Kingdom  is  a  great  treasure  whose  su- 
preme value  will  be  recognized  by  those  who  seek  it. 

8.  Parable  of  the  Drag-net  (Matt.  13:  47-50). 
The  Kingdom  gathers  into  it  in  these  days  all  sorts  of 
men,  but  in  the  end  the  unworthy  will  be  cast  out. 

9.  His  Purpose  in  Teaching  by  Parables  (Matt.  13: 
10-17;  Mark4:  10-12;  LukeS:  10).  (i)  His  disciples 
were  puzzled  by  this  new  method  of  teaching.  (2) 
The  parable  half  reveals  and  half  conceals  the  truth 
and  thus  lures  those  who  love  the  truth  to  seek  for 
more,  and  satisfies  those  who  do  not  love  it.  The 
parable,  therefore,  was  a  test  of  the  hearer's  attitude 
toward  the  truth.  (3)  All  had  ability  to  understand 
his  teaching,  but  those  who  refused  to  use  it  lost  it; 
those  who  used  it  were  blessed. 

10.  Teaching  by  Parables  became  his  Usual  Method 
(Matt.  13:  34,  35;  Mark  4:  33,  34).  In  this  way  he 
held  the  attention  of  the  multitude,  sifted  out  the 
merely  superficial  disciples,  gradually  led  on  his  real 
disciples  to  clearer  knowledge  of  himself  and  his  King- 
dom, and  foiled  his  enemies,  who  would  have  used 
direct  teachings  against  him. 

Questions  for  Study  and  Discussion 

I.  From  what  sources  did  Jesus  draw  these  illus- 


LIFE  OF         JESUS 

ing  the  facts  with  reference  to  the  varying  effects  of 
his  teaching ;  his  honesty  in  frankly  stating  them ;  his 
optimism  in  laboring  on  in  full  view  of  them?  4. 
What  do  you  think  of  this  summary  of  these  teach- 
ings: The  teachings  of  Jesus  will  be  received  with  in- 
difference, preoccupation,  opposition,  acceptance; 
he  himself  will  have  enemies  who  will  seek  to  undo  his 
work,  and  his  Kingdom  will  have  incessant  opposition; 
there  are  unseen,  divine  forces  bringing  the  Kingdom 
gradually  to  its  perfection;  the  Kingdom  grows  from 
within  outwardly,  and  will  eventually  become  great; 
it  transforms  by  hidden  and  pervasive  power  all  that 
it  touches ;  it  is  a  supreme  treasure  for  the  man  who 
comes  upon  it,  as  it  were,  by  accident  and  for  him  who 
searches  for  it;  it  draws  to  it  all  sorts  of  men,  but  is 
designed  only  for  the  good,  and  they  alone  receive  its 
benefits?  5.  Discuss  this  summary.  6.  Do  these 
parables  give  a  fair  history  of  the  Kingdom  in  the 
world  ? 

Messages  for  Our  Life 
I.  In  which  class  of  hearers  are  you?  2.  Are  you 
always  in  the  same  class?  3.  What  comfort  to  the 
teacher  is  there  in  the  parable  of  the  seed  growing 
secretly?  4.  In  what  respects  have  our  Lord's 
hopes  for  his  Kingdom,  as  revealed  in  these  parables, 
been  realized?  5.  Indicate  some  respects  in  which 
fulfilment  is  still  in  the  future.  6.  What  answer  can 
you  give  to  his  question  in  Matt.  13:  51?     7.  What 


STUDY         OF         THE 


Lesson   XXIV 

JESUS  REVEALS  HIS  POWER  THROUGH 
MIGHTY  WORKS 


The  Lesson  Facts 

1.  Stilling  the  Tempest  (Mark  4:35-41;  Matt.  8: 
18,23-27;  Luke  8:  22-25).  (i)  At  the  end  of  a  busy- 
day,  Jesus  and  his  disciples  started  to  cross  the  sea 
to  Gadara.  (2)  As  they  sailed  he  fell  asleep,  a  storm 
arose,  they  were  in  jeopardy,  and,  being  terrified, 
they  awoke  him.  (3)  He  calmed  the  tempest  with  a 
word,  and  rebuked  the  disciples  for  their  lack  of  faith. 
(4)  They  marveled  at  his  authority. 

2.  The  Demoniac  of  Gadara  (Mark  5:  1-20;  Matt. 
8:  28-34;  Luke  8:  26-39).  (i)  Jesus  came  into  the 
region  of  Gadara,  where  he  was  a  stranger.  (2)  He 
was  met  by  a  demoniac  who,  as  did  other  demoniacs, 
called  him  the  Son  of  God.  (3)  Jesus  cast  out  the 
demons.  (4)  The  miracle  attracted  wide  attention 
and  produced  great  fear.  (5)  He  immediately  de- 
parted, at  the  request  of  the  terrified  people,  but 
left  the  man  to  spread  his  fame  throughout  the  region. 

3.  A  Woman  Cured  and  J  air  us'  Daughter  Raised  to 
Life   (Mark   5:  21-43;    Matt.   9:  i,    18-26;    Luke  8: 

An—cfi\.      (j^   From  C^adara  h(^.  rf».t.iirnpid  to  the^.  r\Mcrh- 


LIFE  OF  JESUS 

to  come  and  heal  his  dying  daughter,  (2)  As  he  was 
going,  the  crowds  pressing  upon  him,  a  woman  with 
an  incurable  hemorrhage  touched  the  hem  of  his 
garment,  thinking  that  that  would  cure  her.  (3) 
She  was  cured  by  the  power  which  was  all  the  time 
proceeding  from  him.  (4)  Jesus  knew  he  had  healed 
some  one  and  asked  who  it  was.  (5)  When  she  ac- 
knowledged her  act,  he  assured  her  that  she  was 
healed  not  by  magic  power  in  his  garment  but  by  her 
faith.  (6)  Messengers  came  from  Jairus'  house, 
saying  that  the  child  was  dead.  (7)  Jesus  assured 
the  father  that  faith  alone  was  necessary.  (8)  When 
Jesus  came  to  the  house,  he  raised  the  maiden  to  life, 
but  sought  to  avoid  all  display  and  publicity.  (9) 
But  the  fame  of  this  work  of  power  went  into  all  the 
land. 

4.  Two  Blind  Men  and  a  Dumb  Demoniac  Healed 
(Matt.  9:  27-34).  (i)  His  fame  was  spread  abroad, 
against  his  wish,  by  his  healing  two  blind  men  and 
a  demoniac.  (2)  The  multitude  marveled,  but  the 
Pharisees  sneered. 

5.  His  Failure  to  do  Mighty  Works  at  Nazareth 
(Mark  6:  i-6a;  Matt.  13:  54-58).  (i)  About  this 
time  Jesus  went  to  Nazareth  and  taught  in  the  syna- 
gogue. (2)  The  people  wondered  how  he  got  his 
wisdom  and  power,  for  he  was  their  neighbor  and  a 
carpenter.  (3)  Because  of  this  lack  of  faith  in  him 
he  could  there  do  no  mighty  works. 


A         STUDY         OF         THE 

ing  the  glad  tidings  of  the  Kingdom  and  healing  all 
manner  of  disease. 

7.  The  Mission  of  the  Twelve  (Mark  6:  7-13;  Matt. 
9  :  36  —  11:  I ;  Luke  9  :  1-6).  (i)  The  destitution  of 
the  people  appealed  so  strongly  to  him  that  he  sent 
the  Twelve  to  relieve  it.  (2)  He  commanded  them 
to  confine  their  work  to  the  Jews,  to  preach  "  The 
kingdom  of  heaven  is  at  hand,"  to  do  freely  the  same 
mighty  works  he  was  doing.  (3)  He  gave  them  in- 
structions and  promised  them  protection  and  reward 
from  God.  (4)  Thus  did  he  seek  to  extend  his  own 
influence  and  work,  and  at  the  same  time  train  his 
apostles  for  their  mission  after  his  departure. 

Questions  for  Study  and  Discussion 

I.  What  does  Luke  8:  23  suggest?  2.  How  do 
you  explain  Luke  8:  28?  Matt.  5:  17?  3.  How  do 
you  harmonize  Mark  5:  19  with  Mark  5:  43?  4.  Did 
he  know  who  touched  him  (Mark  5:  30)  ?  If  so,  why 
did  he  ask?  If  not,  why  not?  5.  What  light  does 
Luke  8:  55  throw  upon  his  method?  6.  How  do  you 
explain  the  different  impressions  recorded  in  Matt. 
9-  33 »  34?  7-  What  light  does  Mark  6:  3  throw  upon 
Jesus'  life  in  Nazareth?  8.  What  was  the  nature 
of  the  distress  that  appealed  to  Jesus  in  Matt.  9:  36? 

9.  What    was    the    harvest     in    Matt.     9:37,    sS? 

10.  Why  did  he  give  the  command  in  Matt.  10:  5? 


LIFE 


0   F 


JESUS 


storm?  In  the  apparent  indifference  and  real  con- 
cern of  Jesus  for  them?  2.  What  relation  has  your 
faith  to  your  fears  (Mark  4  :  40) ;  your  testimony 
(Mark  5:  20) ;  your  blessings  (Mark  5:  34) ;  the  bless- 
ings of  others  (Mark  5:36;  Matt.  13:58);  your 
power  (Matt.  10:  8)? 

Reference.  —  Edersheim's  "  Life  and  Times  of    Jesus  the  Messiah," 
Vol.  I.  pp.  599-653. 


STUDY         OF         THE 


Lesson  XXV 
THE  CAPERNAUM  CRISIS 


The  Lesson  Facts 

1 .  The  Feeding  of  the  Five  Thousand  (Mark  6 :  30-46 ; 
Matt.  14:  13-23;  Luke  9:  10-17;  John  6:  1-15).  (i) 
Wearied  with  incessant  labor,  and  pressed  by  the 
multitude,  Jesus  and  his  apostles  went  across  the 
sea  to  a  desert  place  near  Bethsaida  Julias  for  a  little 
rest.  (2)  The  multitude  followed  by  land,  and  when 
he  saw  them  he  welcomed  them,  had  compassion  on 
them  and  healed  their  sick.  (3)  At  the  end  of  the  day, 
he  gave  the  apostles  the  opportunity  of  doing  a 
"  mighty  work  "  in  feeding  the  people.  (4)  Upon  their 
failure  to  seize  the  opportunity,  Jesus  made  use  of  it 
himself  and  fed  the  multitude  with  five  loaves  and 
two  fishes.  (5)  The  people  were  determined  to  make 
him  a  king  by  force.  (6)  He  met  the  situation  by  send- 
ing away  first  his  apostles  in  a  boat  and  then  the  multi- 
tude.    (7)  He  went  alone  into  a  mountain  to  pray. 

2.  Jesus  Walking  on  the  Water  (Mark  6:  47-52; 
Matt.  14:  24-33;  John  6:  16-21).  (i)  After  spending 
most  of  the  night  in  prayer  he  walked  out  upon  the 
stormy  sea  to  his  apostles,  who  at  first  failed  to  recog- 
nize him,  were  terrified,  and  were  hard  to  convince 


LIFE  OF  JESUS 

3.  Discourse  upon  the  Bread  of  Life  (John  6:  22-71). 
(i)  On  the  next  day  in  a  synagogue  of  Capernaum 
he  taught  the  multitudes  that  had  followed  him  from 
Bethsaida  Julias.  (2)  He  exposed  the  carnal  nature 
of  their  interest  in  him  in  looking  upon  him  as  a  tem- 
poral king.  (3)  He  warned  them  of  their  mistake, 
and  opened  to  them  the  spiritual  character  of  his 
mission  and  Messiahship.  (4)  They  at  length  clearly 
saw  the  bearing  of  his  words  and  understood  that  he 
was  not  the  Messiah  for  whom  they  were  looking. 
(5)  Because  of  this,  many  of  his  disciples  abandoned 
him.  (6)  The  apostles,  however,  declared  their  con- 
viction that  he  was  the  Holy  One  of  God  and  their 
loyalty  to  him. 

4.  The  Discourse  about  the  Traditions  of  the  Elders 
(Mark  7:  1-23;  Matt.  15:  1-20).  (i)  Pharisees  and 
scribes  from  Jerusalem  criticized,  to  him,  the  disre- 
gard his  disciples  were  showing  for  the  traditions.  (2) 
He  replied  by  charging  them  with  exalting  the  teach- 
ing of  men  above  the  commandment  of  God.  (3) 
Addressing  the  multitude,  he  released  them  from  the 
ceremonial  law  (Mark  7:  19b). 

5.  These  Critical  Days,  (i)  The  feeding  of  the  five 
thousand  raised  to  the  highest  pitch  the  enthusiasm 
and  expectation  of  the  apostles,  the  other  disciples, 
the  multitude.  (2)  The  walking  upon  the  sea  re- 
moved from  the  apostles  the  last  lingering  doubt  as 
to  his  Messianic  character,  and  established  their  faith 


A         STUDY         OF         THE 

the  elders  made  clear  to  the  Pharisees  that  he  was 
irreconcilably  opposed  to  them  and  their  teaching. 

Questions  for  Study  and  Discussion 

I.  What  was  the  season  of  the  year?  2.  In  Mark 
6:  37  does  he  command  the  impossible  or  give  an 
opportunity?  3.  Why  did  this  night  on  the  sea  fix 
the  apostles*  faith  in  him?  4.  Does  this  group  of 
events  justify  the  opinion  that  Jesus  realized  the 
time  had  come  to  set  forth  the  spiritual  nature  of  his 
mission  in  language  so  clear  that  he  could  not  be 
misunderstood?  5.  Do  you  suppose  that  he  clearly 
foresaw  what  the  result  would  be  ? 

Messages  for  Our  Life 

I.  Can  you  recall  occasions  in  your  own  life  when 
you,  like  the  apostles  at  Bethsaida  Julias,  missed 
some  opportunity  through  your  lack  of  faith?  when 
your  "  little  "  was  made  "  much  "  by  the  Master,  as 
in  the  case  of  the  lad's  loaves  and  fishes?  2.  What 
have  you  to  say  about  a  "  blessing  "  at  the  table? 
about  private  prayer?  3.  Do  you  have  something 
of  the  same  difficulty  in  reconciling  spiritual  teach- 
ings with  the  known  facts  of  life  as  is  indicated  in 
John  6:  42?  4.  In  what  way  can  we  gain  the  abil- 
ity to  make  the  reconciliation?  (John  6:  44,  45.) 
5.  Do  you  have  the  feeling  regarding  Jesus  indicated 
in  John  6:  68,  69? 

References,  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  I,  pp.  676-695:  Vol.  II,  pp.  3-36. 


92 


LIFE  OF  JESUS 


Lesson  XXVI 
REVIEW 

The  Lesson  Facts 

1.  Note  the  Titles  of  the  Lessons  for  the  Quarter: 
(i)  The  Birth  and  Boyhood  of  Jesus;  (2)  The  Bap- 
tism of  Jesus;  (3)  The  Temptation  of  Jesus;  (4) 
The  First  Weeks  of  His  Ministry ;  (5)  Early  Ministry 
of  Jesus  in  Judea  and  Samaria;  (6)  Making  Friends; 
(7)  Making  Foes;  (8)  First  Hints  at  Organization; 
(9)  Various  Opinions  Concerning  Jesus;  (10)  Teach- 
ing by  Parables;  (11)  Jesus  Reveals  His  Power 
Through  Mighty  Works;    (12)  The  Capernaum  Crisis. 

2.  Refresh  your  mind  with  the  Events  of  Jesus' 
Life  as  given  in  the  Lesson  Facts  of  each  lesson,  until 
you  are  most  familiar  with  them  in  the  order  in  which 
they  occurred. 

3.  Note  the  Development  of  His  Own  Consciousness. 
(i)  Prior  to  his  baptism  he  did  not  know  he  was  the 
Messiah.  (2)  At  his  baptism  he  learned  his  real 
character.  This  experience  doubtless  cast  a  bright 
light  back  upon  his  previous  life  and  explained  many 
events  and  many  thoughts  which,  up  to  this  time, 
he  had  been  unable  to  understand.  (3)  Although 
tempted  from  the  first  to  depart  from  this  high  con- 
ception of  his  mission,  he  never  yielded.  (4)  Such 
changes  as  he  made  were  of  the  nature  of  the  devel- 

93 


A         STUDY         OF         THE 

opment  of  his  original  plan,  not  modifications  of  or 
departures  from  it.  (5)  He  never  lost  the  conscious- 
ness of  his  Messianic  character  or  acted  inconsistently 
therewith. 

4.  Note  the  Teaching  of  the  Period,  (i)  His 
teaching  was  largely  for  the  common  people  and  hence 
was  cast  into  popular  forms.  (2)  His  teaching  was 
with  Authority  (Matt.  7:  28,  29),  Boldness  (John 
7:  26),  Power  (Luke  4:  36),  Graciousness  (Luke  4:  22). 
(3)  The  principal  themes  of  his  teaching  in  this 
period  were,  (a)  The  Fatherhood  of  God,  (6)  The 
Kingdom  of  God,  (c)  The  Members  of  His  Kingdom, 
(J)  Himself. 

5.  Note  the  Miracles  of  this  Period,  (i)  Make  a 
list  of  them.  (2)  They  (a)  were  "  signs  "  that  the 
Father  had  sent  him;  (6)  were  beneficent;  (c)  were 
never  for  display ;  {d)  were  the  natural  outflow  of  his 
heart,  character,  power. 

6.  Note  the  Opinions  concerning  Him  by  his 
neighbors,  the  multitude,  the  Pharisees,  and  his 
Apostles. 

7.  Note  the  progress  of  the  work  of  Jesus,  (i) 
His  first  thirty  years  were  preparatory.  (2)  His 
ministry  began  in  Jerusalem,  and  continued  quietly 
for  nine  months  in  Judea  without  appreciable  results. 
(3)  His  ministry  of  two  days  in  Samaria  had  large 
but  transient  results.  (4)  His  fifteen  months  in 
Galilee  were  filled  with  strenuous  toil.  The  enthu- 
siasm of  the  people  and  the  hatred  of  their  leaders 
steadily  grew.  He  taught  much  and  did  much  good. 
But  the  people  came  increasingly  to  believe  that  he 

94 


LIFE  OF  JESUS 

was  a  temporal  deliverer.  He  showed  them  their 
mistake  and  then  they  were  so  disappointed  in  him 
that  all  except  the  twelve  Apostles  left  him.  These 
twelve  friends  illy  understood  him  but  they  remained 
loyal  to  him. 

Questions  for  Test 

I.  What  leads  you  to  think  that  Jesus  lived  a 
normal  life  as  a  boy  and  a  young  man?  As  a  man  in 
public  life?  2.  What  do  you  think  of  his  miracles? 
e.  g.,  were  they  such  miracles  as  you  would  expect 
him  to  perform?  Did  they  have  convincing  power 
with  the  people  who  witnessed  them  ?  3.  Four  things 
seemed  to  irritate  the  scribes  and  Pharisees:  his 
forgiving  of  sins,  his  attitude  toward  ceremonial 
cleansing,  toward  the  Sabbath,  toward  outcasts; 
why  was  this?  4.  What  do  you  think  of  the  several 
statements  made  above  under  "  Lesson  Facts  "  ? 
Wherein  do  you  disagree  with  them?  5 .  What  do  you 
think  was  Jesus'  feeling  as  he  reviewed  his  Galilean 
ministry;  as  to  its  outward  success?  as  to  its  real 
success?  6.  Refer  to  "  Preview  "  in  Lesson  XIII  and 
determine  to  what  extent  and  in  what  way  some  of 
the  questions  there  presented  have  been  answered. 

Preview 

We  have  remaining  the  last  year  of  our  Lord's  life. 
This  was  the  most  critical  and  eventful  period  of  his 
earthly  career.  As  we  study  it,  let  us  keep  before 
our  minds  such  fundamental  questions  as  these: 
Did  his  apostles  come  to  understand  him  better? 

95 


A         STUDY         OF         THE 

As  he  penetrated  further  into  his  mission,  did  he 
become  more  isolated  in  heart -touch  from  his  friends  ? 
Did  he  devote  an  increasing  attention  to  his  Apostles 
and  less  to  the  people?  Did  the  spiritual  side  of  his 
mission  come  to  have  increasing  prominence  in  his 
thought  and  work  ? 


LIFE  OF  JESUS 


Lesson  XXVII 
DAYS   ON  THE   BORDERS   OF  GALILEE 


The  Lesson  Facts 

1.  Healing  the  Gentile  Woman's  Daughter  (Mark 
7:  24-30;  Matt.  15:  21-28).  (i)  After  the  Caper- 
naum crisis  Jesus  with  his  Apostles  went  to  the 
borders  of  Tyre  and  Sidon,  which  lay  north  of  Galilee. 

(2)  A  Gentile  woman  learned  of  his  presence,  and 
sought  his  help  for  her  daughter  who  had  a  demon. 

(3)  Her  importunity  was  displeasing  to  his  Apostles, 
but  pleased  him.  (4)  He  commended  her  faith  and 
granted  her  prayer. 

2.  Miracles  at  Decapolis  (Mark  7:31-37;  Matt. 
15:  29-31).  (i)  Leaving  the  region  of  Tyre  and 
Sidon  he  went  to  Decapolis,  another  Gentile  region, 
southeast  of  the  Sea  of  Galilee.  (2)  He  sought  seclu- 
sion here,  but  in  vain,  for  the  multitudes  with  their 
sick  found  him,  and  published  abroad  his  presence 
and  miracles.  (3)  They  glorified  the  "  God  of  Israel  " 
and  said  of  Jesus,  "  He  hath  done  all  things  well." 

(4)  On  account  of  his  popularity  he  had  to  leave  that 
region. 

3.  The  Pharisees  and  Sadducees  demand  a  Sign 
(Mark  8:  10-13;  Matt.  15:  39 — 16:4).  (i)  He  goes 
over  to  Magadan.  (2)  There  the  Pharisees  and 
Sadducees,   bitter  enemies   of  each   other,   conspire 

97 


A         STUDY         OF         THE 

to  embarrass  him  by  demanding  a  sign  in  proof  of 
his  claims.  (3)  He  convicts  them  of  moral  blindness 
and  insincerity,  and  refuses  to  gratify  them. 

4.  Jesus  warns  his  Apostles  against  the  Teaching 
of  the  Pharisees,  Sadducees  and  Herodians  (Mark 
8:  14-21;  Matt.  16:  5-12).  (i)  As  they  were  cross- 
ing the  sea  toward  its  northern  end,  he  took  occasion 
of  their  lack  of  bread  to  warn  the  Apostles  against 
the  teaching  of  these  Jewish  parties.  (2)  But  their 
anxiety  about  their  physical  necessities  for  a  while 
closed  their  minds  against  his  spiritual  teaching. 

5.  Jesus  Healed  a  Blind  Man  at  Bethsaida  (Mark 
8:  22-26).  (i)  Having  come  to  Bethsaida  at  the 
head  of  the  Sea  of  Galilee,  he  was  asked  to  heal  a 
blind  man.  (2)  He  took  him  out  of  the  village  and 
healed  him  with  a  gradual,  not  an  instantaneous, 
healing,  as  was  his  usual  custom. 

Questions  for  Study  and  Discussion 

I.  Trace  on  the  map  the  journeys  of  Jesus  as  given 
in  this  lesson.  2.  Note  the  fact  that  these  journeys 
were  on  the  borders  of  Galilee,  and  explain  it.  3. 
Why  did  he  seem  so  unwilling  to  heal  the  woman's 
daughter?  4.  What  did  he  mean  by  Matt.  15:  24? 
5.  When  had  he  been  at  Decapolis  before  this  ?  (Mark 
5:  1-20.)  6.  Do  you  suppose  his  previous  visit 
prepared  the  way  for  the  interest  of  the  people  in  this 
visit?  (Mark  5:  20.)  7.  On  previous  occasions  he 
forbade  publicity;  were  his  reasons  the  same  then 
as  now?  8.  Why  did  he  refuse  to  give  signs?  9. 
Twice  in  this  lesson  he  "  sighed  "  (Mark  7:  34;  8:12); 

98 


i 


LIFE  OF  JESUS 

why?  lo.  What  have  you  to  say  about  the  gradual 
healing  of  the  blind  man?  ii.  What  was  Jesus' 
main  business  in  this  lesson?  12.  Note  that  he 
seemed  to  be  trying  to  get  away  from  people  and 
that  he  was  unsuccessful  in  his  efforts,  and  explain 
both  the  effort  and  its  failure. 

Messages  for  Our  Life 

I.  What  lessons  in  prayer  are  there  for  you  in  our 
Lord's  treatment  of  the  Gentile  woman?  2.  Can 
you  think  of  illustrations  in  the  life  of  to-day  or 
in  your  own  life  of  the  moral  condition  referred  to 
in  Matt.  16:  3?  3.  Can  you  think  of  illustrations  in 
your  own  life  of  your  anxiety  for  temporal  things 
obscuring  your  vision  of  spiritual  things?  4.  What 
have  you  to  say  to  the  statement  that  the  leaven  of 
the  Pharisees  was  substituting  formal  religion  for 
vital  religion;  of  the  Sadducees  was  worldliness; 
of  Herod  was  using  religion  as  a  mere  convenience? 
5.  How  common  is  either  one  of  these  tendencies 
to-day  ? 

Reference.  —  Edersheim's   "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  u,  pp.  37-50.  63-71. 


STUDY         OF         THE 


Lesson  XXVIII 

GREAT    EVENTS  AND   TEACHING   NEAR 
CiESAREA   PHILIPPI 


The  Lesson  Facts 

1.  Peter's  Great  Confession  (Matt.  i6:  13-20; 
Mark  8:  27-30;  Luke  9:  18-21).  (i)  Still  seeking 
privacy,  he  went  to  Caesarea  Philippi.  (2)  Here  he 
asked  his  disciples  the  prevailing  opinion  about  him, 
and  learned  that  there  was  no  unanimity  among  the 
people  concerning  him.  (3)  Peter,  however,  speak- 
ing for  all  the  Apostles,  said,  "  Thou  art  the  Christ, 
the  Son  of  the  living  God."  (4)  Jesus  declared  that 
this  truth  had  been  revealed  to  Peter  by  his  heavenly 
Father.  (5)  He  announced  his  purpose  to  found  his 
Church  upon  Peter,  and  men  who,  like  him,  made 
the  same  confession,  and  that  it  would  be  a  perma- 
nent institution  among  men.  (6)  He  charged  them 
that  they  were  not  yet  to  proclaim  him  as  the  Christ. 

2.  Jesus  Foretells  his  Death  and  Resurrection  (Matt. 
16:21-28;  Mark  8:  31  —  9:1;  Luke  9:  22-27).  (i) 
Jesus  now  began  plainly  to  tell  his  disciples  about 
his  approaching  death  at  Jerusalem  and  his  resurrec- 
tion. (2)  He  rebuked  Peter,  who  had  presumed  to 
remonstrate  with  him,  telling  him  that  he  was  tempt- 
ing him  to  sin.  (3)  To  his  disciples  and  the  multi- 
tude he  declared  that  self-denial  and  a  sacrifice  of 


LIFE  OF  JESUS 

the  temporal  for  the  spiritual  life  were  the  conditions 
of  discipleship. 

3.  The  Transfiguration  (Matt.  17:  1-13;  Mark 
9:  2-13;  Luke  9:  28-36).  (i)  About  eight  days 
after  the  preceding  event  Jesus  took  his  three  disciples 
into  Mount  Hermon.  (2)  As  he  was  praying  his 
face  shone  with  an  inner  light  and  his  garments 
glistened.  (3)  Moses  and  Elijah  were  seen  talking 
with  him  about  his  approaching  death.  (4)  A  bright 
cloud  enveloped  them  and  a  voice  said:  "  This  is  my 
beloved  Son,  in  whom  I  am  well  pleased;  hear  ye 
him."  (5)  Then  the  three  disciples  saw  no  one  but 
Jesus.  (6)  He  charged  them  to  say  nothing  about 
this  event  until  after  his  resurrection.  (7)  They 
did  not  understand  what  he  meant  by  rising  from 
the  dead.  (8)  Replying  to  a  question,  he  showed 
that  the  old  prophecy  about  Elijah's  coming  was 
fulfilled  in  John  the  Baptist. 

4.  The  Demoniac  Boy  (Mark  9:  14-29;  Matt. 
17:  14-20;  Luke  9:  37-43)-  (i)  When  Jesus  and 
the  three  Apostles  returned  to  the  rest  of  the  Apostles, 
they  found  them  surrounded  by  a  crowd.  (2)  A 
man  who  had  vainly  asked  the  apostles  to  heal 
his  demoniac  son,  now  implored  Jesus  to  do  it,  if  he 
could.  (3)  Jesus  told  him  that  it  was  not  a  question 
of  his  ability,  but  of  the  father's  own  faith.  (4)  Jesus 
healed  the  boy,  with  the  result  that  "  they  were  all 
astonished  at  the  majesty  of  God."  (5)  His  apostles 
failed  to  cast  out  the  demon  because  of  their  lack  of 
prayer  and  faith. 

5.  He  again  Foretells  his  Death  and  Resurrection 


A         STUDY         OF         THE 

(Mark  9:30-32;  Matt.  17:22,  23;  Luke  9:43-45). 
(i)  Again  journeying  secretly,  he  left  for  Galilee. 
(2)  He  spoke  again  of  his  death  and  resurrection,  but 
the  Apostles  were  puzzled  by  his  words. 

Questions  for  Study  and  Discussion 

I .  What  was  Jesus '  motive  in  asking  what  men  were 
saying  about  him?  2.  Why  did  Jesus  forbid  his 
Apostles  to  proclaim  him  as  the  Messiah?  3.  Note 
the  details  in  the  two  predictions  of  his  death  and 
resurrection  in  this  lesson  and  their  points  of  differ- 
ence. 4.  Note  and  discuss  the  plainness  of  Jesus' 
teaching  concerning  his  death  and  resurrection  months 
before  these  events.  5.  Why  did  Peter's  remon- 
strance with  Jesus  present  a  temptation  to  him? 
6.  Did  Jesus  make  a  play  on  the  word  "  life  "  in 
Mark  8:35-37?  7.  Locate  and  describe  Mount 
Hermon.  8.  On  what  other  occasions  in  the  life 
of  Jesus  did  a  voice  speak  out  of  heaven? 

Messages  for  Our  Life 

I.  Who  do  you  say  Jesus  is?  2.  Do  you  belong 
to  the  goodly  company  of  the  confessors  of  Jesus 
on  whom  his  Church  is  built?  3.  Does  Matt.  16:  17 
intimate  that  men  may  have  revelations  from  God 
without  their  being  conscious  that  they  are  revela- 
tions? How  would  you  explain?  4.  What  is  the 
lesson  in  the  fact  that  we  may  unwittingly  tempt 
others  to  sin?  5.  What  is  the  lesson  in  the  fact  that 
the  Transfiguration  was  just  the  shining  forth  of  the 
real  character  of  Jesus?     6.  What  have  you  to  say 


LIFE  OF  JESUS 

about  Jesus'  estimate  of  the  relative  worth  of  the 
"  world  "  and  "  life  "?  7.  What  have  you  to  say- 
about  the  blessings  that  we  desire  of  God  depending 
more  upon  our  faith  than  upon  his  ability  ? 

Reference.  —  Edersheim's  "  Life  and   Times   of  Jesus  the  Messiah," 
Vol,  II,  pp.  72-109. 


STUDY         OF         THE 


Lesson  XXIX 
FROM  CAPERNAUM  TO  JERUSALEM 


The  Lesson  Facts 

1.  The  Greatest  Disciple  (Mark  9:  33-50;  Matt. 
18:  1-14;  Luke  9:  46-50).  (i)  On  their  way  to 
Capernaum  the  Apostles  disputed  as  to  which  of 
them  was  the  greatest.  (2)  When  they  were  at  the 
end  of  their  journey,  he  told  them  that  the  way  to 
greatness  was  through  service,  and  used  a  little  child 
as  an  illustration.  (3)  John  told  him  how  they  had 
forbidden  a  man  casting  out  demons  in  his  name 
because  he  did  not  belong  to  their  company.  (4) 
His  reply  showed  that  he  welcomed  every  worker 
and  accepted  the  smallest  service. 

2.  The  Duty  of  Forgiveness  (Matt.  18:15-35).  (i) 
Brethren  ought  to  settle  their  differences,  and  forgive 
each  other.  (2)  To  a  question,  our  Lord  replies 
that  we  ought  to  forgive  an  indefinite  number  of 
times.  (3)  By  the  parable  of  the  Unmerciful  Ser- 
vant, he  showed  the  relation  of  divine  and  human 
forgiveness. 

3.  Jesus'  Final  Departure  from  Galilee  (John  7 :  i-io ; 
Luke  9:  51-56).  (i)  It  was  about  the  time  of  the 
Feast  of  Tabernacles,  six  months  before  the  Cruci- 
fixion, and  his  brothers  who  did  not  believe  in  him 
urged  him  to  go  up  to  Jerusalem  and  openly  declare 

104 


LIFE  OF  JESUS 

himself,  although  the  Jews  there  were  resolved  to  kill 
him.  (2)  He  declined  then  to  take  their  advice, 
but  later  he  started  for  Jerusalem,  incognito.  (3) 
A  Samaritan  village  refused  to  allow  him  to  tarry  in 
it,  and  his  disciples  were  so  indignant  that  they 
wanted  him  to  burn  it. 

4.  The  Thankful  Samaritan  Leper  (Luke  17:  11 -19). 
On  this  journey  he  healed  ten  lepers.  One  of  them 
was  a  Samaritan,  and  he  was  the  only  one  who  re- 
turned thanks  to  Jesus. 

5.  Some  New  Disciples  (Luke  9:  57-62).  On  this 
journey  three  new  disciples  appeared,  which  gave  him 
an  opportunity  to  tell  what  discipleship  means. 

6.  Jesus  at  the  Feast  of  Tabernacles  (John  7 :  11  —  8: 
59).  (i)  There  was  great  excitement  about  him  at 
the  feast  in  Jerusalem,  and  there  were  various  opin- 
ions. (2)  In  the  midst  of  the  feast  he  appeared  and 
openly  taught  in  the  temple.  (3)  The  people  mar- 
veled at  his  ability,  since  he  was  manifestly  not  a 
pupil  of  the  scribes.  (4)  After  a  while  the  people 
recognized  him  as  the  one  whom  the  rulers  sought 
to  kill  and  they  wondered  whether  the  rulers  knew 
that  he  was  the  Christ.  (5)  Many  believed  and  the 
officers  whom  the  Pharisees  had  sent  to  arrest  him, 
returned  saying,  **  Never  man  so  spake."  (6)  Nico- 
demus  defended  him  by  saying  he  could  not  legally 
be  condemned  except  after  a  fair  trial.  (7)  Most 
of  the  ancient  authorities  omit  John  7:  53  —  8:  11, 
the  account  of  the  woman  taken  in  adultery.  (8) 
Jesus  claimed  to  be  the  Light  of  the  world,  and  de- 
clared that  when  they  had  "  lifted  up  the  Son  of 

105 


A         STUDY         OF         THE 

man,"  they  would  know  him.  (9)  He  offended 
them  by  his  teaching  about  freedom  and  they  became 
so  angry  at  last  that  they  tried  to  stone  him,  but  he 
escaped  and  left  the  temple. 

Questions  for  Study  and  Discussion 

I.  Trace  on  the  map  the  two  journeys  in  this  lesson. 
2.  What  does  the  dispute  of  the  apostles  about  their 
rank  show  as  to  their  notion  of  his  Kingdom  ?  3.  Com- 
pare Luke  9:  50  with  Luke  11:  23.  4.  What  were 
the  debts  of  these  two  servants  in  the  parable,  ex- 
pressed in  our  money  ?  5.  Wherein  were  his  brothers 
right  in  what  they  said  to  Jesus  in  John  7:  i-io? 
wherein  mistaken?  6.  What  was  faulty  in  the  con- 
duct of  the  nine  lepers?  7.  What  are  the  conditions 
of  discipleship  in  Luke  9:  57-62?  8.  What  was  the 
radical  defect  in  the  attitude  of  the  Jews  toward 
Jesus?  (John  7:  24.)  9.  Why  did  they  not  arrest 
him?  (John  7:  30.)  10.  Tell  something  about  the 
way  the  Feast  of  Tabernacles  was  observed.  11. 
What  does  Jesus  mean  in  John  7:33,  34?  8:46? 
8:51?  8:58? 

Messages  for  Our  Life 

I.  What  illustrations  are  there  to-day  of  Mark 
9:  38?  2.  How  do  you  apply  Mark  9:  41?  3.  How 
often,  in  your  judgment,  ought  we  to  forgive?  4. 
What  does  the  parable  in  Matt.  18:  21-35  reveal  as 
to  Jesus'  view  of  the  relative  seriousness  of  our  offenses 
against  God  and  those  of  our  fellow  men  against  us? 
5.  Does  your  view  agree  with  his?     6.  Does  your 

106 


LIFE  OF  JESUS 

practise  agree  with  your  view?  7.  Would  you  say, 
from  the  incident  of  the  lepers,  that  thanksgiving  is 
as  great  a  duty  as  prayer?  8.  What  is  the  best  way 
to  gain  more  truth  than  we  have  at  present?  (John 
7:17.)  9.  Is  every  man  *'  immortal  until  his  time 
comes  "  ?  10.  In  what  respects  is  Jesus  the  Light  of 
the  world  to-day? 

Reference.  —  Edersheim's  "  Life  and   Times  of  Jesus  the  Messiah," 
Vol.  II,  pp.  UO-134,  148-176, 


STUDY         OF         THE 


Lesson  XXX 
MINISTRY  IN  PEREA  AND  JERUSALEM 


The  Lesson  Facts 

1.  The  Mission  of  the  Seventy  (Luke  lo:  1-24; 
Matt.  11:  20-30).  (i)  After  the  Feast  of  Tabernacles 
he  went  from  Jerusalem  to  Perea,  a  region  east  of  the 
Jordan,  where  he  had  had  no  previous  ministry  (Mark 
10:  i).  (2)  He  sent  seventy  disciples  in  pairs 
throughout  the  region  to  proclaim  that  the  Kingdom 
of  God  was  come.  (3)  He  upbraided  the  cities  in 
which  he  had  wrought  most  of  his  mighty  works  be- 
cause they  had  not  believed  on  him.  (4)  The  Seventy 
returned  happy  in  their  success.  (5)  He  gave  thanks 
unto  God,  told  his  disciples  of  their  great  privilege, 
and  invited  the  weary  to  him. 

2.  The  Good  Samaritan  (Luke  10:  25-37).  (i) 
He  referred  a  lawyer,  who  asked  what  he  should 
do  to  inherit  eternal  -life,  to  the  law  which  he  knew. 
(2)  Jesus,  by  a  parable  of  the  Good  Samaritan, 
showed  him  that  the  man  who  renders  service  is  one's 
neighbor. 

3.  His  Friends  at  Bethany  (Luke  10:  38-42).  (i) 
On  his  way  to  Jerusalem  he  came  to  Bethany,  the 
home  of  Martha  and  Mary.  (2)  The  two  women, 
each  in  her  own  way,  showed  her  love  for  him. 

4.  Healing  0}  the  Man  Born  Blind  (John  9:  1-4 1). 

108 


LIFE  OF  JESUS 

(i)  As  he  was  passing  through  one  of  the  streets  of 
Jerusalem  on  the  Sabbath,  he  healed  a  man  who  was 
born  blind.  (2)  The  Pharisees  at  first  refused  to 
believe  that  he  had  wrought  this  miracle,  and  when 
they  could  no  longer  deny  the  evidence,  they  charged 
Jesus  with  blasphemy  and  excommunicated  the  man. 

5.  The  Good  Shepherd  (John  10:  1-2 1).  (i)  By 
a  parable  Jesus  in  Jerusalem  taught  that  he  was  the 
Good  Shepherd,  living  and  dying  for  the  sheep.  (2) 
He  taught  that  his  death  would  be  different  from 
that  of  other  men.  (3)  The  division  of  opinion  con- 
cerning him  again  appears. 

6.  Jesus  at  the  Feast  of  Dedication  (John  10:  22- 
42) .  (i)  Jesus  was  walking  in  the  temple  at  the  Feast 
of  Dedication,  which  was  about  midway  between  the 
Feast  of  Tabernacles  and  the  Passover.  (2)  The 
Jews  asked  him  to  tell  them  plainly  whether  he  were 
the  Christ.  (3)  He  said  he  had  done  so,  and  they 
had  failed  to  believe.  (4)  They  attempted  to  stone 
him  because  he  made  himself  God,  but  he  escaped 
from  them. 

Questions  for  Study  and  Discussion 

I.  From  Jerusalem  what  routes  could  Jesus  take 
to  Perea?  2.  Some  think  this  mission  of  the  Seventy 
is  but  another  account  of  the  mission  of  the  Twelve 
given  in  Matt.  9 :  36  —  11:  i .  What  do  you  think  about 
it?  Why?  3.  What  is  the  precise  thing  for  which 
Jesus  gives  thanks  in  Luke  10:  21?  4.  What  does 
Jesus  say  of  his  own  character  in  Matt.  11:  29?  5. 
What  is  your  opinion  of  the  two  sisters  at  Bethany? 

109 


A        STUDY         OF         THE 

6.  Trace  the  growth  of  the  blind  man's  faith  in  John, 
chap.  9.  7.  Who  are  the  other  sheep  in  John  10:  16? 
8.  Note  the  change  in  the  R.  V.  from  the  A.  V.  of 
"  flock  "  to  "  fold."  9.  What  is  the  commandment 
referred  to  in  John  10:  18?  10.  What  have  you  to 
say  about  Jesus'  explanation  of  the  Jews'  unbelief 
in  John  10:  25?  of  his  argument  in  John  10:  34-36? 

Messages  for  Our  Life 

I.  What  have  you  to  say  about  the  harvest  and 
laborers  to-day?  (Luke  10:  i,  2.)  2.  Does  Luke 
10:  12-16  teach  that  exalted  privileges  mean  in- 
creased responsibilities?  How  does  this  apply  to 
your  community?  to  you?  3.  Do  you  see  yourself 
in  the  priest?  the  Levite?  the  Samaritan?  Martha? 
Mary?  4.  Do  you  agree  with  the  view  that  about 
the  meanest  man  is  an  ingrate?  If  so,  what  is  the 
double  teaching  on  this  subject  in  John  9:  21-23 
and  30-34?  5.  What  is  the  lesson  in  John  10:  3, 
"  he  calleth  his  own  sheep  by  name  "?  in  John  10: 
16?  in  John  10:  28? 

Reference.  —  Edersheim's   "  Life  and  Times  of   Jesus  the  Messiah," 
Vol.  II,  pp.  135-147,  177-194.  236-339. 


LIFE  OF  JESUS 


Lesson   XXXI 

WARNINGS    AGAINST    WRONG  VIEWS    AND 
CONDUCT 


The  Lesson  Facts 

1.  His  Warning  against  Separating  the  Outer  and 
Inner  Life  (Luke  11:37-41,  53,  54).  (i)  In  Perea, 
on  one  occasion,  he  was  willing  to  be  the  guest  of  a 
Pharisee.  (2)  His  host  marveled  that  he  did  not 
bathe  before  eating,  as  etiquette  and  religion,  accord- 
ing to  the  Pharisees,  required.  (3)  He  frankly  charged 
the  Pharisees  with  being  inwardly  corrupt  while 
outwardly  clean.  (4)  He  declared  that  the  outward 
moral  and  religious  life  get  their  value  from  the  in- 
ward. (5)  When  he  left  the  house,  the  scribes  and 
Pharisees  tried  to  irritate  him  to  say  something  that 
they  might  use  against  him,  but  in  vain. 

2.  His  Warning  against  Covetousness  (Luke  12: 
13-21).  (i)  He  took  occasion  of  a  hearer's  desire 
that  he  secure  him  his  just  property  rights  to  call 
attention  to  the  fact  that  even  a  lawful  regard  for 
worldly  goods  may  be  born  of  an  unholy  love  for 
them.  (2)  He  illustrated  his  teaching  by  the  parable 
of  the  Rich  Fool  who  thought  to  satisfy  his  soul's 
needs  by  material  possessions. 

3.  His  Warning  against  Impenitence  (Luke  13:  1-9). 
(i)  Calamity  and  adversity  are  not,  as  commonly 
believed,  evidence  of  divine  disfavor.     (2)  But  im- 

III 


A         STUDY         OF         THE 

penitence  brings  divine  punishment.  (3)  He  showed 
by  the  parable  of  the  Unfruitful  Tree  that  penitence 
must  show  itself  in  the  outward  life. 

4.  He  reproves  False  Views  of  the  Sabbath  (Luke 
13:  10-17).  (i)  Notwithstanding  the  growing  hostil- 
ity of  the  Pharisees,  he  still  taught  in  the  synagogues 
of  Perea.  (2)  The  ruler  of  a  synagogue  publicly 
disapproved  of  his  healing  the  sick  on  the  Sabbath. 
(3)  Jesus  so  effectually  answered  the  criticism  that  all 
his  adversaries  were  put  to  shame.  (4)  The  multi- 
tude, here  as  elsewhere,  were  on  his  side. 

5.  His  Warning  against  False  Hopes  of  Salvation 
(Luke  13:  22-30).  (i)  He  taught  in  the  cities  and 
villages  of  Perea.  (2)  To  a  question  about  salvation, 
he  replied  that  it  is  to  be  obtained  only  by  a  genuine 
and  earnest  endeavor  to  obtain  it,  and  not  in  any 
other  way,  no  matter  what  its  character.  (3)  In 
view  of  this  standard,  there  will  be  many  surprises 
and  the  judgments  of  earth  will  be  reversed,  so  far 
as  they  may  be  contrary  to  it. 

6.  His  Defiance  of  Herod  (Luke  13:  31-33).  (i) 
The  Pharisees  tried  to  frighten  him  by  telling  him 
that  Herod  was  plotting  to  kill  him.  (2)  He  sent  a 
message  to  Herod  to  the  effect  that  he  would  continue 
his  work  for  a  while  longer,  notwithstanding  his 
designs.  (3)  He  added  that  he  would  not  perish  in 
Herod's  territory,  but  in  Jerusalem. 

Questions  for  Study  and  Discussion 

I.  Where  was  Jesus  teaching  in  this  lesson?  2. 
Would  the  fact  that  he  was  teaching  in  a  compara- 

112 


LIFE  OF  JESUS 

lively  new  region  explain  the  repetition  of  some  of 
his  experiences  in  other  places?  3.  Would  the  same 
fact  account  for  the  repetition  of  some  of  his  teaching 
already  given  in  other  places?  4.  What  have  you 
to  say  about  Jesus'  apparent  breach  of  etiquette  in 
a  house  where  he  was  a  guest?  5.  What  does  Jesus 
mean  in  Luke  12:  15b?  6.  What  theory  of  disease 
is  suggested  by  Luke  13:  16?  Has  medical  science 
disproved  this  theory?  7.  How  do  you  explain 
Jesus*  apparent  acceptance  of  that  theory,  especially 
in  view  of  his  divinity  and  of  present  medical  opinion  ? 
8.  What  does  he  mean  by  Luke  13:  24?  9.  Is  the 
emphasis  to  be  put  upon  "  strive  "  or  "  narrow  door  "  ? 
If  the  former,  does  he  mean  that  the  vital  thing  is 
to  get  right  with  God,  which  is  the  narrow  and  only 
way  to  salvation?  If  the  latter,  does  he  mean  that 
there  is  some  one  way  to  salvation,  and  if  so,  what 
is  it?  10.  What  was  the  motive  of  the  Pharisees 
in  Luke  13:  31?  11.  What  does  Luke  13:  31-35  indi- 
cate regarding  Jesus*  foreknowledge  of  his  death? 
of  the  voluntary  character  of  his  death  ? 

Messages  for  Our  Life 

I.  How  far  should  etiquette  influence  our  conduct 
in  moral  and  religious  matters?  For  example,  our 
observance  of  Sunday  when  we  are  guests  in  a  home 
where  it  is  not  observed  ?  Or,  in  our  attitude  toward 
the  wine  on  our  host's  table?  2.  What  are  some  of 
the  applications  to  society  to-day  that  can  be  made 
of  the  parable  of  the  Rich  Fool  (Luke  12:  15-21)? 
3.  What  bearing  has  Luke  13:  1-9  on  recent  calamities 

113 


A        STUDY        OF        THE 

which  have  overwhelmed  cities  and  districts?  4. 
What  bearing  upon  present-day  Sabbath  observance 
has  Luke  13:  10-21?  5.  What  answer  do  you  give 
to  Luke  13:  23?  6.  Does  Luke  13:  25-27  intimate 
that  even  our  upright  moral  character  and  association 
with  Jesus  will  not  avail  for  our  salvation  if  we  have 
no  real  desire  and  make  no  sincere  effort  to  get  right 
with  God?  7.  What  light  does  Luke  13:  29  throw 
upon  the  salvation  of  the  heathen  ? 

Reference.  —  Edersheim's   "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  11,  pp.  204-225,  298-307. 


LIFE  OF  JESUS 


Lesson  XXXII 

JESUS,  A  REVEALER  OF  MORAL 
LAWS 


The  Lesson  Facts 

1.  He  revealed  that  the  Moral  Law  supersedes  the 
Ceremonial  (Luke  14:  1-6).  By  healing  a  man  on 
the  Sabbath  and  the  teaching  in  connection  with  the 
miracle,  he  showed  that  the  moral  law  of  mercy- 
should  always  have  the  right  of  way  over  every 
religious  ceremonial  law. 

2.  He  revealed  the  Paths  to  Humiliation  and  Honor 
(Luke  14:  7-1 1).  He  observed  the  pride  and  ambi- 
tion of  the  Pharisees  and  called  their  attention  to  the 
law  that  pride  is  the  pathway  to  humiliation  and 
that  humility  is  the  pathway  to  eminence. 

3.  He  revealed  the  Issues  of  Selfishness  and  Charity 
(Luke  14:  12-14).  The  one  terminates  in  itself, 
while  the  other  has  an  infinite  and  eternal  reward. 

4.  He  revealed  the  Supreme  Worth  of  Spiritual 
Things  (Luke  14:1 5-24) .  By  the  parable  of  the  Great 
Supper  he  showed  the  law  that  the  things  of  this  life 
must  not  stand  in  the  way  of  things  of  the  life  to 
come. 

5.  He  revealed  the  Relative  Values  in  Things  Moral 
(Luke  14:  25-35).     To  the  multitudes  he  announced 

115 


A         STUDY         OF         THE 

that  the  highest  good  is  the  most  expensive  and  can 
be  had  only  upon  payment  of  the  price. 

6.  He  revealed  the  Love  of  God  for  Bad  Men  (Luke 
15:  1-32).  (i)  By  the  parable  of  the  Lost  Sheep  he 
showed  the  divine  love  for  those  who  go  astray 
through  following  their  natural  inclinations.  (2) 
By  the  parable  of  the  Lost  Coin  he  showed  the  divine 
love  for  those  who  go  astray  because  of  the  accidents 
of  their  life  and  without  deliberate  intention  on  their 
part.  (3)  By  the  parable  of  the  Two  Wicked  Sons 
he  showed  the  divine  love  for  those  who  wilfully  turn 
away  from  God,  either  by  an  openly  wicked  life  (the 
prodigal)  or  by  a  rebellion  of  the  heart  clothed  in 
outwardly  respectable  moral  and  religious  behavior 
(the  elder  brother). 

7.  He  revealed  the  Moral  Value  of  Material  Things 
(Luke  16:  1-13).  By  the  parable  of  the  Unjust 
Steward,  he  showed  how  it  was  possible  for  even  bad 
men  to  purchase  moral  things  by  a  wise  use  of  material 
things. 

8.  He  revealed  that  God  judges  Conduct  by  Motive 
(Luke  16:  14-18).  To  the  scoffing  Pharisees  he 
showed  that  God  regarded  the  heart  and  not  the 
outward  appearance. 

9.  He  revealed  the  Real  Evidence  of  the  Divine 
Favor  (Luke  16:  19-31).  By  the  parable  of  the  Rich 
Man  and  Lazarus,  he  showed  that  destiny,  not  pros- 
perity and  adversity,  is  the  real  indication  of  the 
divine  attitude  toward  men. 

10.  He  revealed  the  Moral  Value  of  Human  Influence 
(Luke  17:  1-4).     It  is  inevitable  that  men  will  do 

116 


LIFE  OF  JESUS 

wrong,  but  all  men  must  guard  against  it  and  must 
always  forgive  those  who  err. 

11.  He  revealed  the  Incomparable  Value  of  Faith 
(Luke  17:  5,  6).  He  illustrated  the  marvelous  power 
of  even  the  weakest  faith. 

12.  He  revealed  the  Inadequacy  of  Outward  Service 
(Luke  17:  6-10).  By  the  parable  of  the  Extra  Serv- 
ice he  showed  that,  when  men  had  done  their  best, 
they  had  not  thereby  done  anything  worthy  of  special 
note. 

Questions  for  Study  and  Discussion 

I.  Was  the  reason  for  the  silence  of  the  Pharisees 
the  same  in  Luke  14:  4  and  6?  2.  How  do  you 
understand  "  hateth  "  in  Luke  14:  26?  3.  How  do 
you  interpret  Luke  14:  33?  4.  What  have  you  to 
say  about  Jesus'  eating  with  Pharisees  and  also  with 
publicans?  5.  What  have  you  to  say  of  the  conduct 
of  the  unjust  steward?  6.  Was  Luke  16:  31  subse- 
quently proved?  7.  How  did  Jesus  come  to  the 
knowledge  of  these  wonderful  laws?  Did  he  estab- 
lish them  or  merely  reveal  them?  8.  In  what 
sense  may  he  be  said  to  have  discovered  these  laws 
as  Newton  is  said  to  have  discovered  the  law  of  gravi- 
tation? In  what  sense  would  such  a  statement  be 
inaccurate?  9.  What  light  do  these  teachings  throw 
upon  his  moral  insight  ? 

Messages  for  Our  Life 

I.  What  bearing  has  Luke  14:  1-6  on  Sunday  visit- 
ing? 2.  To  what  extent  are  we  to  take  Luke  14: 
12-14  literally?     3.  How  far  may  we  imitate  Jesus 

117 


A         STUDY         OF         THE 

in  associating  with  outcasts?  4.  What  illustrations 
to-day  of  the  two  sons  in  Luke  15:  11-32?  5.  How 
can  you  apply  Luke  16:9?  6.  What  have  you  to  say 
about  memory  as  an  element  in  retribution?  (Luke 
16:  25,  26.) 

Reference.  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  II,  pp.  248-283. 


LIFE  OF  JESUS 


Lesson  XXXIII 
THE    JERUSALEM  CRISIS 


The  Lesson  Facts 

I.  The  Raising  of  Lazarus  (John  ii:  1-46).  (i) 
While  Jesus  was  in  Perea,  word  was  brought  him 
that  his  friend  Lazarus  in  Bethany  was  dying.  (2) 
Jesus  interpreted  this  event  as  significant  for  the  glory 
of  God  and  his  own  mission  (v.  4).  (3)  After  two 
days  he  told  his  disciples  that  Lazarus  was  dead  and 
that  he  was  going  to  Bethany  to  raise  him  from  the 
dead.  (4)  They  tried  in  vain  to  dissuade  him  because 
the  Jews  of  Jerusalem  had  recently  tried  to  kill  him, 
and  then  Thomas  proposed  that  they  go  and  die  with 
him.  (5)  Martha  and  Mary  were  hurt  that  he  had  not 
responded  to  their  request  and  had  not  come  until  it 
was  too  late.  (6)  They  called  him  "  Teacher,"  and 
said  they  believed  that  he  was  "  the  Christ,  the  Son 
of  God,  even  he  that  cometh  into  the  world."  (7) 
Jesus  declared  that  he  was  the  resurrection  and  the 
life  and  that  through  faith  in  him  men,  even  the 
dead,  would  have  life.  (8)  "  Jesus  wept."  (9)  The 
Jews,  who  were  with  the  sisters,  thought,  in  view 
of  his  other  miracles,  that  he  might  have  prevented 
Lazarus'  death.  (10)  He  avoided  all  unnecessary 
exercise  of  power  and  all  display  (vs.  39,  44  1.  c). 
(11)  He  saw  in  this  event  an  answer  to  some  prayer 

119 


A         STUDY         OF         THE 

of  his,  and  he  gave  thanks  to  his  Father  for  having 
heard  him.  (12)  He  said  the  Father  always  heard 
him,  but  that  he  mentioned  it  that  the  multitude 
might  know  he  was  from  God.  (13)  He  bade  Laza- 
rus to  come  forth  from  the  grave  and  he  obeyed. 
(14)  Some  believed  in  him  because  of  this  miracle, 
but  others  reported  it  to  his  enemies,  the  Pharisees. 

2.  The  Decision  of  the  Council  (John  11:  47-54). 
(i)  This  miracle  led  the  chief  priests  and  Pharisees  to 
call  a  formal  meeting  of  the  Council.  (2)  They  felt 
that  the  time  for  them  to  act  had  come,  else  they 
would  lose  their  prestige  and  their  nation  be  wiped 
out  by  the  Romans.  (3)  Caiaphas,  the  high  priest, 
counseled  that  it  were  better  that  Jesus  should  perish 
than  the  whole  nation.  (4)  The  Council  decided  to 
put  him  to  death  and  began  to  seek  for  an  opportunity 
to  execute  its  purpose.  (5)  As  it  was  no  longer  safe 
for  Jesus  to  remain  in  Jerusalem  he  went  with  his 
disciples  to  Ephraim,  a  city  near  the  wilderness. 

3.  The  Crisis,  (i)  The  popularity  of  Jesus  among 
the  multitude,  which  had  steadily  increased  during 
his  ministry  of  several  months  in  Jerusalem,  Judea, 
and  Perea,  was  brought  to  its  height  by  the  raising 
of  Lazarus  in  such  a  public  way  so  near  Jerusalem. 
(2)  This  popularity  of  his  led  his  enemies  to  see  that 
they  must  stop  temporizing  with  him  and  must  make 
a  bold  move  to  end  his  career  and  influence.  (3)  Just 
as  his  Galilean  ministry  came  to  its  culmination  and 
practically  to  its  end  in  the  Crisis  at  Capernaum,  so 
his  whole  public  ministry  reached  the  same  goal  in 
these  two  events.     (4)  From  this  time  on  it  was  only 


LIFE  OF  JESUS 

a  question  of  time  and  opportunity  when  his  powerful 
enemies  would  crush  him. 

Questions  for  Study  and  Discussion 

I.  Where  was  Bethany?  2.  What  light  does  the 
raising  of  Lazarus  throw  upon  the  friendships  of 
Jesus?  upon  his  conception  of  death?  upon  his  con- 
ception of  his  own  character  ?  upon  his  foreknowledge  ? 
upon  his  relation  to  God?  3.  Why  did  he  not  go  at 
once  to  Bethany  when  called?  4.  Why  did  he  go 
at  all?  $.  Why  did  he  weep?  6.  Why  did  he  have 
the  stone  removed?  7.  Why  did  he  call  with  a  loud 
voice,  rather  than  go  into  the  tomb?  8.  Picture 
in  your  own  words  the  scene  at  the  grave.  9.  Why 
did  this  miracle  have  this  effect  upon  his  enemies? 
10.  What  were  the  motives  that  led  the  Council  to  de- 
cree his  death  ?  11.  What  do  you  think  of  the  morality 
of  Caiaphas'  advice,  that  it  is  right  to  execute  an  inno- 
cent man  as  a  public  necessity  ?  12.  How  long  was  this 
before  his  crucifixion  ?  13.  Describe  in  your  own  words 
the  feelings  of  Jesus  at  this  point  in  his  ministry. 

Messages  for  Our  Life 

I.  What  lessons  in  the  sorrow  of  the  Bethany 
home  and  Jesus'  relation  to  it  for  us  in  our  sorrows? 
2.  How  do  you  apply  vs.  25,  26?  3.  Is  there  any 
lesson  for  you  in  the  matter  of  courage  in  vs.  8-1 1  ? 
in  the  matter  of  faith  in  vs.  21,  22,  27,  39,  40?  in  the 
matter  of  sympathy  in  vs.  35,  36?  4.  Is  it  right 
for  us  to  do  evil  that  good  may  come  ? 

Reference.  —  Edersheim's  "  Life  and  Times  of  Jesxis  the  Messiah," 
Vol.  II,  pp.  308-326. 


STUDY         OF         THE 


Lesson  XXXIV 

IN  RETIREMENT  NEAR  THE 
WILDERNESS 


The  Lesson  Facts 

1.  The  Coming  of  the  Kingdom  (Luke  17:  20-37). 
(i)  After  the  Crisis  in  connection  with  the  miracle  at 
Bethany,  he  withdrew  to  a  city  of  Ephraim  near  the 
wilderness,  away  for  a  while  from  the  power  of  his 
enemies  but  not  from  their  presence.  (2)  To  the 
Pharisees  he  said  the  Kingdom  would  not  come  by 
looking  around  for  it,  as  it  was  within  them.  (3) 
To  his  disciples  he  said  that  they  were  not  to  run 
hither  and  yon  to  find  his  Kingdom,  for  it  was  to  be 
in  all  the  world. 

2.  The  Unjust  Judge  (Luke  18:  1-8).  (i)  To  en- 
courage to  pray  under  the  most  trying  delays  in  the 
answering  of  prayer  he  told  the  parable  of  the  Unjust 
Judge.  (2)  Although  God's  interest  in  men  is  certain, 
yet  it  is  hard  for  men  to  trust  him. 

3.  The  Pharisee  and  the  Publican  (Luke  18:  9-14). 
(i)  To  those  who  trusted  in  their  own  righteousness 
as  a  guaranty  of  their  acceptance  with  God,  he  spoke 
the  parable  of  the  Pharisee  and  Publican.  (2)  Thus 
did  he  show  that  it  is  better  for  man  to  trust  in  God's 
character  than  in  his  own. 

4.  His  Teaching  concerning  Divorce  (Matt.  19:  3-12; 

132 


LIFE  OF  JESUS 

Mark  lo:  2-12).  (i)  The  Pharisees,  to  test  him, 
asked  a  question  about  divorce.  (2)  He  told  them 
the  law  of  Moses  regarding  this  matter  was  the  best 
under  the  circumstances,  but  was  not  ideal.  (3)  The 
ideal  conception  of  the  marriage  relation  is  that 
it  is  constituted  by  God  and  can  only  be  dissolved  by 
him.  (4)  The  disciples  were  discouraged  by  this  high 
ideal  but  he  said  that  it  would  still  be  adapted  to  exist- 
ing conditions  until  men  are  brought  up  to  it. 

5.  Jesus  and  the  Little  Children  (Mark  10:  13-16; 
Luke  18:  15-17;  Matt.  19:  13-15).  (i)  His  disciples 
so  little  understood  him  that  they  tried  to  keep  the 
little  children  from  him.  (2)  Jesus  welcomed  them, 
took  them  in  his  arms,  blessed  them,  and  said  they 
were  typical  of  those  who  entered  the  Kingdom. 

6.  Jesus  and  the  Rich  Young  Ruler  (Mark  10:  17-22 ; 
Luke  18:  18-23;  Matt.  19:  16-22).  (i)  A  rich  young 
ruler  of  exemplary   character  called    him   "  good." 

(2)  Jesus  challenged  his  use  of  the  term.  (3)  Jesus 
offered  him  the  alternative  of  keeping  his  riches  or 
following  him,  and  he  made  the  "  great  refusal." 

7.  The  Last  First  (Matt.  19:  23  —  20:  16;  Mark  10: 
23-31;  Luke  18:  24-30).  (i)  Jesus  showed  how  ex- 
pensive it  is  for  men  to  follow  him  in  the  pursuit  of  the 
moral  and  spiritual  ideals  of  life.  (2)  But  if  men 
would  do  this,  they  would  find  a  recompense  that 
would  more  than  compensate  them  for  their  sacrifice. 

(3)  They  would  also  find  a  reversal  of  the  verdict 
men  pronounce  upon  such  lives.  (4)  By  the  parable 
of  the  Laborers  in  the  Vineyard  Jesus  illustrated 
this  lesson. 

"3 


A         STUDY         OF         THE 

Questions  for  Study  and  Discussion 

I.  Where  was  the  wilderness?  2.  What  did  Jesus 
mean  in  Luke  17:  21?     Luke  17:  22?     Luke  17:  24? 

3.  What  did  he  mean  in  Luke  18:  7?     Luke  18:  8? 

4.  In  commending  the  publican  above  the  Pharisee, 
what  did  Jesus  show  as  the  more  praiseworthy  in 
men?  5.  Did  Jesus  teach  in  Mark  10:  4-6  that  the 
morality  of  the  Old  Testament  was  progressive? 
6.  Did  Jesus  in  Mark  10:  18  reject  the  title  or  claim 
to  be  God?  7.  Why  did  Jesus  love  the  young  man 
(Mark  10:21)?  8.  What  was  the  "one  thing" 
(Mark  10:  21)?  9.  What  did  Jesus  mean  in  Mark 
10:  25?  ID.  Why  were  the  disciples  surprised 
(Mark  10:  26)? 

Messages  for  Our  Life 

I.  Is  the  Kingdom  within  men  to-day?  What 
men?  2.  Is  faith  increasing  in  the  world  (Luke  18: 
8)?  3.  Which  is  better,  to  justify  ourselves  or  to  be 
justified  (Luke  18:9-14)?  4.  Does  Matt.  19:9 
require  us  to  say  that  there  can  be  no  Scriptural 
divorce  except  for  one  cause?  5.  How  may  we  re- 
ceive the  Kingdom  as  a  little  child?  6.  Are  riches 
the  only  hindrance  to  our  following  Jesus  ?  7 .  What 
are  some  of  the  judgments  of  this  age  that  are  likely 
to  be  reversed  by  heaven  ? 

Reference.  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  II,  pp.  331-345. 


124 


LIFE  OF  JESUS 


Lesson  XXXV 
THE   LAST  JOURNEY  TO  JERUSALEM 


The  Lesson  Facts 

1.  Jesus  Foretells  His  Passion  (Mark  lo:  32-34; 
Matt.  20:  17-19;  Luke  18:  31-34).  (i)  On  his  way 
for  the  last  time  to  Judea  and  Jerusalem,  he  walked 
in  advance  of  his  disciples,  who  were  both  amazed 
and  afraid.  (2)  He  foretold  what  would  transpire 
upon  his  arrival  at  Jerusalem.  (3)  But  they  did 
not  understand. 

2.  The  Ambition  of  James  and  John  (Mark  10:  35- 
45;  Matt.  20:  20-28).  (i)  It  was  apparent  that 
they  were  on  the  eve  of  great  events,  which  were  to 
be  full  of  hardship  and  peril,  but  which  also  were 
to  see  the  establishment  of  his  Kingdom.  (2)  James 
and  John  were  ambitious  for  exalted  places  in  his 
Kingdom.  (3)  He  told  them  they  could  suffer  with 
him,  but  that  he  was  not  dispensing  places  of  worldly 
honor.  (4)  The  rest  of  the  apostles,  equally  ambi- 
tious, were  angry  with  their  two  companions.  (5) 
Jesus  assured  them  that  there  was  no  reason  for 
envy  or  rivalry  because,  in  his  Kingdom,  chieftaincy 
would  come  through  service,  which  was  the  only 
chieftaincy  that  he  himself  sought. 

3.  The  Blind  Men  near  Jericho  (Mark  10:  46-52; 

125 


A         STUDY         OF         THE 

Matt.  20;  29-34;    Luke   18:  35-43).     Near  Jericho  he 
healed  two  blind  beggars. 

4.  His  Visit  to  ZacchcBUS  (Luke  19:  i-io).  (i) 
As  he  was  passing  through  Jericho,  he  became  a 
guest  of  a  rich  publican.  (2)  That  Jesus  should  be 
a  guest  of  a  social  outcast  disgusted  the  people. 
(3)   He  declared  that  he  came  to  save  such  as  he. 

5.  The  Parable  of  The  Pounds  (Luke  19:  11-28). 
(i)  As  he  was  approaching  Jerusalem  the  excitement 
was  increasing  and  many  thought  that  the  Kingdom 
of  God  would  appear  at  once.  (2)  By  the  parable  of 
the  Pounds  he  endeavored  to  correct  their  false  notions 
about  the  Kingdom.  (3)  He  continued  his  journey, 
going  before  his  Apostles  and  the  multitude,  in 
solemn  majesty. 

6.  The  Excitement  about  Him  at  Jerusalem  (John 
11:  55-57).  (i)  In  Jerusalem,  especially  among  the 
strangers,  there  was  earnest  questioning  whether  he 
would  come  to  the  Passover.  (2)  The  Pharisees  had 
issued  orders  for  his  arrest. 

7.  Jesus  anointed  at  Bethany  (John  12:  i-ii; 
Matt.  26:  6-13;  Mark  14:  3-9).  (i)  Six  days  before 
the'Passover,  Jesus  came  to  Bethany  and  was  honored 
with  a  public  banquet.     (2)  Lazarus  was  also  a  guest. 

(3)  Mary  took  some  precious  nard  and  anointed  him. 

(4)  Judas   Iscariot,   the   treasurer   of   the  Apostles, 
criticized  her  act  on  account  of    his    covetousness. 

(5)  Jesus  said  that   Mary  divined  his  approaching 
death  and  had  anointed  him  in  anticipation  of  it. 

(6)  His  commendation  of  her  revealed  his  far  look 
and  faith  in  his  ultimate  triumph. 

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Questions  for  Study  and  Discussion 

I.  Trace  the  journey  in  this  lesson.  2.  Picture  the 
appearance  of  the  company.  3.  Note  the  many 
details  in  Mark  10:  33,  34.  4.  Explain  Luke  18: 
34.  5.  What  did  James  and  John  think  was  about  to 
happen?  What  did  they  want?  6.  Did  Jesus  mean 
to  teach  in  Matt.  20:  23  that  worldly  advancement 
is  a  matter  of  providence?  7.  What  was  the  signifi- 
cance of  the  phrase  "  Son  of  David  "  ?     (Mark  10:  47.) 

8.  Explain   Luke   19:  8;    Luke   19:  9;    Luke   19:  10. 

9.  What  false  views  of  the  Kingdom  did  he  correct 
in  the  parable  of  the  Pounds  ?  10.  Did  Mary  intend 
to  anoint  him  for  his  burial?     (Mark  14:  8.) 

Messages  for  Our  Life 

I.  What  should  govern  our  conduct  in  the  matter 
of  personal  peril  (Mark  10:33,  34)?  2.  When,  if 
ever,  is  worldly  ambition  proper  for  a  Christian? 
3.  May  it  be  that  our  condemnation  of  wrong  in 
others  is  born  of  a  wrong  spirit  in  us  (Mark  10:  41; 
John  12:  6)?  4.  Compare  Mark  10:45  ^^^  Luke 
19:  10  as  two  statements  of  the  purpose  of  Jesus. 

Reference.  —  Edersheim's    "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  11,  pp.  344-360, 


STUDY         OF         THE 


Lesson   XXXVI 

PASSION    WEEK.     THE    DAY     OF    TRIUMPH 
AND  THE  DAY  OF  AUTHORITY 


The  Lesson  Facts 

I.  The  Triumphal  Entry  (Luke  19:  29-44;  Matt. 
21:  i-ii;  Mark  11:  i-ii;  John  12:  12-19).  (i)  The 
banquet  in  his  honor  at  Bethany  on  our  Saturday- 
evening,  after  the  close  of  the  Jewish  Sabbath,  was 
followed  on  Sunday  by  the  triumphal  entry  into 
Jerusalem.  (2)  This  demonstration  by  the  multi- 
tudes was  the  expression  of  their  conviction  that 
Jesus  was  the  long-expected  Messiah.  (3)  Jesus 
accepted  these  Messianic  honors,  because  he  fully  be- 
lieved himself  to  be  the  Messiah.  (4)  He  thus  for- 
mally at  the  capital  of  his  nation  offered  himself  as 
the  Messiah,  coming  in  a  manner  befitting  his  high 
office  and  as  had  been  foretold.  (5)  His  lament  over 
Jerusalem,  while  on  his  royal  progress,  revealed  that 
he  knew  that  even  this  concession  to  the  general  notion 
as  to  the  manner  of  the  Messiah's  coming  would 
be  unavailing,  yet  he  would  leave  his  enemies  without 
excuse.  (6)  The  Pharisees  understood  the  signifi- 
cance of  it  all,  but  they  were  resolved  upon  his  de- 
struction, and  refused  to  believe  in  him.  (7)  The 
event  goaded  them  to  desperation  and  they  felt  almost 
hopeless   of   accomplishing   their   purpose.     (8)    He 

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LIFE  OF  JESUS 

saw  that  Jerusalem's  rejection  of  him  would  be  its 
destruction  and  it  filled  him  with  overwhelming 
grief. 

2.  The  Cursing  of  the  Fig  Tree  (Mark  ii:  12-14; 
Matt.  21:  18,  19).  (i)  He  spent  Sunday  night  in 
Bethany  with  his  friends,  and  returned  the  next  morn- 
ing to  the  Temple.  (2)  This  was  to  be  a  Day  of 
Authority.  (3)  This  authority  was  shown  in  the 
first  instance  by  his  cursing  a  fig  tree  which  appeared 
to  have  fruit,  when  it  had  none.  (4)  This  act  of  his 
revealed  his  uncompromising  attitude  toward  mere 
professions  of  religious  faith,  unsupported  by  the 
real  fruit  of  religious  life. 

3.  Jesus  in  the  Temple  (Matt.  21:  12-17;  Mark 
11;  18,  19;  Luke  19:  47,  48).  (i)  Having  come  to 
the  Temple  he  carried  on  his  work  of  healing  all  who 
sought  him,  as  had  been  his  custom.  (2)  The  won- 
ders that  he  did  amazed  the  rulers  and  caused  the 
children  to  repeat  the  Messianic  praises  they  had 
heard  the  day  previous.  (3)  Jesus  accepted  these 
praises,  notwithstanding  the  protests  of  the  rulers. 
(4)  These  rulers  would  have  arrested  him  then,  but 
the  people  prevented  them. 

Questions  for  Study  and  Discussion 

I.  Trace  on  the  map  the  journey  of  Jesus  from 
Bethany  to  Jerusalem.  2.  Describe  in  your  own 
words  and  as  graphically  as  you  can  the  triumphal 
entry.  3.  Did  Jesus  design  in  this  way  to  fulfil  the 
prophecy  quoted  by  Matthew?  4.  What  was  his 
motive  in  this  proceeding?     5.  Was  this  proceeding, 

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A         STUDY         OF         THE 

so  unusual  in  him,  in  keeping  with  his  uniform  aim 
in  what  he  did?  6.  What  light  do  the  various  facts 
connected  with  the  sending  for  the  colt  cast  upon  his 
character?  Give  your  idea  of  the  meaning  of  the 
triumphal  entry  to  Jesus;  to  the  disciples;  to  the 
people;  to  the  rulers. 

Messages  for  Our  Life 

I.  How  does  the  triumphal  entry  fit  your  notion 
of  the  character  of  Jesus?  2.  How  does  it  fit  his 
teaching  about  receiving  honor  from  men?  3.  If 
you  had  been  present  on  that  occasion,  what  part 
do  you  suppose  you  would  have  taken  in  it  ?  4.  What 
part  do  you  have  in  the  triumphs  of  Jesus  to-day? 

5.  Do  you  understand  that  Jesus  to-day  makes  con- 
cessions to  men  that  by  some  means,  if  possible, 
he  may  win  them?     What  concessions,  for  example? 

6.  What  concessions  does  he  refuse  to  make?  7.  Do 
you  see  in  his  lament  over  Jerusalem  the  pity  of  God  ? 
the  helplessness  of  God  to  save  wilful  men  ?  8.  What 
message  in  the  cursing  of  the  fig  tree  ?  9.  What  light 
does  this  lesson  cast  upon  the  security  of  good  men? 
the  impotence  of  evil  men? 

References.  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  II,  pp.  363-379.  Read  in  connection  with  the  lessons  on  Passion  Week, 
"  His  Last  Week,"  7  cents.  This  is  part  of  a  larger  book,  "  His  Life," 
price,  75  cents. 


LIFE  OF  JESUS 


Lesson   XXXVII 
PASSION  WEEK.  THE  DAY  OF  CONTROVERSY 


The  Lesson  Facts 

1.  The  Fig  Tree  withered  (Mark  ii:  20-25;  Matt. 
21:  20-22).  Returning  from  Bethany  to  Jerusalem 
on  Tuesday  morning,  Jesus  taught  his  disciples  the 
omnipotence  of  faith  both  for  doing  and  for  getting 
things. 

2.  The  Authority  of  Jesus  challenged  (Mark  11: 
27-33;  Matt.  21:  23-27;  Luke  20:  1-8).  (i)  While 
he  was  teaching  the  eager  multitudes  the  glad  tidings, 
the  rulers  asked  him  for  his  authority  for  this  teach- 
ing. (2)  They  did  not  care  for  his  authority,  but 
were  only  seeking  to  entrap  him.  (3)  He  exposed 
their  insincerity  and  refused  to  fall  into  their  trap. 

3.  Three  Parables  of  Warning  (Matt.  21:  28  —  22: 
14;  Mark  12:1-12;  Luke  20:9-19).  (i)  By  the 
parable  of  the  Two  Sons  he  taught  that  the  outcasts, 
who  by  repentance  had  shown  a  love  for  righteousness, 
would  enter  the  Kingdom  rather  than  the  Pharisees 
who  repented  not.  (2)  By  the  parable  of  the  Wicked 
Husbandmen  he  showed  that  the  attempt  of  the  Phar- 
isees to  retain  their  power  by  sacrificing  him  would 
fail,  and  would  in  fact  be  their  destruction.  They 
saw  that  he  knew  their  purpose,  and  but  for  the  people 
they  would  have  at  once  executed  it.     (3)  By  the 

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A        STUDY         OF         THE 

parable  of  the  Marriage  of  the  King's  Son  he  showed 
them  that  they  would  have  no  part  in  the  Messiah's 
Kingdom. 

4.  Three  Hostile  Questions  asked  of  Jesus  (Matt. 
22  :  15-40;  Mark  12:  13-34;  Luke  20:  20-40).  (i) 
**  Shall  we  pay  tribute  to  Caesar?  "  The  Pharisees 
and  Herodians  hoped  to  find  ground  on  which  to 
accuse  him  to  the  governor.  But  he  thwarted  and 
amazed  them.  (2)  **  Is  there  a  resurrection?  "  He 
silenced  the  Sadducees  who  put  this  question,  and 
astonished  the  multitudes.  (3)  "  Which  is  the 
greatest  commandment?  "  By  his  answer  to  this 
he  called  forth  high  commendation  from  an  honest 
lawyer. 

5.  The  Unanswerable  Question  of  Jesus  (Matt.  22: 
41-46;  Mark  12:35-37;  Luke  20:  41-44).  He  silenced 
his  enemies  and  delighted  the  multitude  by  this 
question. 

6.  The  Discourse  against  the  Scribes  and  Pharisees 
(Matt.  23:  1-39;  Mark  12:  38-40;  Luke  20:  45-47). 
He  exposed  the  hypocrisy  of  the  Pharisees,  but 
mourned  the  doom  it  has  brought  upon  them  and 
Jerusalem. 

7.  The  Widow's  Two  Mites  (Mark  12:  41-44;  Luke 
21:  1-4).  A  pauper  widow  showed  truer  devotion 
and  larger  humanity  than  the  rich  rulers. 

8.  The  Gentiles  seek  Jesus  (John  12:  20-36). 
This  incident  brought  to  view  Jesus'  own  interpreta- 
tion of  his  life  and  mission,  the  Father's  approval  of 
it,  and  his  ultimate  triumph  over  the  evil  of  the  world. 

9 .  The  Jews  reject  Jesus  (John  12:37-50).    (i)  While 

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LIFE  OF  JESUS 

some  of  the  rulers  even  believed  on  him,  yet  the 
mass  of  rulers  and  people  rejected  him.  (2)  He 
closed  his  public  ministry  by  declaring  that  the  atti- 
tude of  men  toward  him  was  in  effect  their  attitude 
toward  God. 

Questions  for  Study  and  Discussion 

I.  Note  the  part  the  multitude  took  in  this  lesson. 

2.  Keep  in  mind  that  this  lesson  closes  Jesus*  public 
teaching.  3.  What  of  Jesus'  ability  as  a  debater? 
4.  Why  did  Jesus  refuse  to  give  the  source  of  his 
authority?  5.  Why  were  the  Pharisees  unable  to 
answer  his  question  (Matt.  22:45)?  ^-  Was  his 
denunciation  of  the  Pharisees  their  sentence  of  doom  ? 
7.  Why  did  the  request  of  the  Greeks  lead  him  to  say 
**  the  hour  "  had  come?  8.  What  light  does  this 
lesson  cast  on  Jesus'  opinion  of  himself? 

Messages  for  Our  Life 

I.  How  can  you  apply  the  teaching  of  Jesus  in 
this  lesson  about  the  power  of  faith?  2.  May  it  be 
that  some  of  the  difficulty  men  have  about  the 
authority  of  Jesus  is  due  to  their  moral  insincerity? 

3.  How  would  you  apply  to-day  the  parable  of  the 
Two  Sons?  4.  Would  you  say  that  Jesus'  Summary 
of  the  Law  is  an  epitome  of  its  spirit  rather  than  its 
words?  If  so,  what  does  it  show  about  his  view  of 
the  Law?  5.  Does  Jesus'  lament  over  Jerusalem 
seem  to  be  also  the  cry  of  a  man  who  had  tried  and 
failed?  If  he  failed  in  so  worthy  a  purpose,  what 
message  is  therefor  you  in  your  failures?     6,  Do  you 

^33 


A         STUDY         OF         THE 

concur  with  Jesus  in  the  view  of  himself  which  this 
lesson  reveals?  What  obligation  does  this  concur- 
rence carry  with  it? 

Reference.  —  Edersheim's  "  Life  and  Times    of    Jesus  the  Messiah," 
Vol.  II,  pp.  380-430. 


LIFE  OF  JESUS 


Lesson    XXXVIII 

PASSION  WEEK.  THE  NIGHT  OF  PROPHECY 
AND  THE  DAY  OF  QUIET 


The  Lesson  Facts 

I.  Discourse  concerning  the  Future  (Matt.  24  :  i- 
51;  Mark  13:  1-37;  Luke  21:  5-36).  (i)  After  his 
long  day  of  controversy  he  withdrew  with  his  dis- 
ciples from  the  temple  to  the  Mount  of  Olives,  where 
he  conversed  with  them  far  into  the  night.  The  light 
of  the  full  moon  in  that  atmosphere  made  "  the 
night  almost  as  light  as  day."  (2)  In  this  conversa- 
tion he  dealt  with  the  future  of  Jerusalem  and  of  his 
Kingdom  in  a  way  which  puzzled  them,  and  which 
has  not  ceased  to  puzzle  his  disciples  in  subse- 
quent generations.  We  may  not  hope  to  unravel 
the  mysteries  of  this  teaching,  but  the  following 
general  truths  may  be  gathered:  (a)  He  predicted 
the  destruction  of  the  temple  and  of  Jerusalem  at  an 
undesignated  date,  {h)  He  warned  his  disciples 
against  false  religious  leaders,  (c)  He  declared  that 
the  physical  catastrophes  and  civic  and  social  com- 
motions and  even  the  defection  of  many  disciples, 
which  were  sure  to  come  in  the  course  of  events,  would 
not  prevent  the  ultimate  triumph  of  his  Kingdom. 
{d)  He  said  that  he  did  not  himself  know  when  he 

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A         STUDY         OF         THE 

would  thus  take  his  rightful  place  in  the  world  as  its 
reigning  King,  (e)  He  commanded  his  disciples  to 
watch  and  pray  for  his  coming  in  triumph. 

2.  The  Parable  of  The  Ten  Virgins  (Matt.  25:  1-13). 
By  this  parable  Jesus  intimated  to  his  disciples  that 
his  triumph  might  be  delayed  longer  than  they  antici- 
pated, but  that  the  wise  ones  among  them  would 
watch  for  it  at  all  times. 

3.  The  Parable  of  The  Talents  (Matt.  25:  14-30). 
By  this  parable  Jesus  taught  his  disciples  that  during 
their  separation  from  him  they  could  not  please  him 
better  than  by  faithfully  improving  their  several 
opportunities  to  advance  his  interests. 

4.  The  Judgment  Scene  (Matt.  25:  31-46).  In 
this  picture  of  the  judgment  Jesus  declares  that 
he  is  the  Judge  of  all  the  nations  and  that  he  will 
judge  all  men  by  their  attitude  toward  him,  which 
will  be  best  revealed  in  their  treatment  of  their  fellow 
men. 

5.  The  Conspiracy  against  Jesus  (Luke  22:  1-6; 
Matt.  26:  1-5,  14-16;  Mark  14:  i,  2,  10,  11).  (i)  At 
the  end  of  these  teachings  he  told  the  disciples  that 
he  would  be  crucified  at  the  approaching  Passover. 
(2)  The  Jewish  Council  resolved  to  arrest  him  secretly, 
but  not  during  the  Passover.  (3)  Judas  resolved  to 
betray  Jesus  to  his  enemies,  and  for  a  satisfactory 
sum  of  money  agreed  to  deliver  him  to  them  secretly. 
(4)  He  kept  watch  of  Jesus  in  order  to  do  this. 

6.  The  Quiet  of  Wednesday.  There  is  no  record 
of  the  events  of  this  day.  It  is  almost  certain  that 
he  spent  the  day  with  his  friends  in  Bethany. 

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LIFE  OF  JESUS 

Questions  for  Study  and  Discussion 

I.  When  were  these  predictions  respecting  Jerusa- 
lem and  the  Temple  fulfilled?  2.  Why  is  it  so  diffi- 
cult to  interpret  these  predictions  of  Jesus  ?  3.  What 
do  you  say  to  the  statement  that  history  is  the  best 
interpreter  of  prophecy?  4.  What  light  does  this 
lesson  cast  upon  his  confidence  in  his  ultimate  triumph? 
5.  What  have  you  to  say  to  his  limitation  of  his  own 
knowledge  of  the  future?  6.  Would  you  say  that 
Jesus  in  this  lesson  was  preparing  his  disciples  for  a 
longer  period  of  waiting  for  his  triumph  than  they 
anticipated?  7.  Is  the  picture  of  the  judgment 
scene  essentially  a  parable?  8.  What  were  the  mo- 
tives of  Judas  in  desiring  to  betray  Jesus  ? 

Messages  for  Our  Life 

I.  Should  we  expect  the  Lord's  return  in  our  day? 
2.  How  are  we  to  watch  for  his  coming?  3.  How 
can  we  best  hasten  the  triumph  of  Jesus  in  the  world  ? 

4.  What  effect  upon  your  religious  thought  and  life 
does   the  slow   process   of   Christ's  Kingdom  have? 

5.  May  we  say  that  Christ  is  now  reigning  in  the 
world?  6.  Does  the  modern  emphasis  upon  social 
service  find  a  justification  in  Matt.  25:  31-46?  7. 
May  it  not  be  that  in  this  strenuous  age  we  are  missing 
the  moral  and  religious  value  of  times  of  quiet  and 
retirement?  If  so,  how  may  we  get  these  times  in 
our  busy  life? 

Reference,  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  n,  pp.  431-478. 


137 


STUDY         OF         THE 


Lesson   XXXIX 
PASSION  WEEK.     THE  UPPER  ROOM 


The  Lesson  Facts 

1.  Preparation  for  the  Passover  (Mark  14:  12-16; 
Matt.  26:  17-19;  Luke  22:  7-13).  Under  his  in- 
struction two  of  his  disciples  went  on  Thursday  from 
Bethany  to  Jerusalem  and  prepared  the  Passover  in 
a  large  upper  room  of  a  private  house. 

2.  Strife  Among  the  Apostles  (Luke  22:  14,  24-30; 
Matt.  26:  20;  Mark  14:  17).  In  the  evening,  when 
he  and  the  Twelve  were  come  to  the  Upper  Room, 
the  old  rivalry  for  the  chief  place  appeared. 

3.  Jesus  Washing  the  Disciples'  Feet  (John  13: 
1-20).  (i)  Before  the  Passover,  knowing  that  the 
hour  of  his  deepest  suffering  and  sacrifice  had  come 
and  that  he  was  on  his  way  back  to  the  throne  of  God, 
which  he  had  left,  Jesus  washed  the  disciples'  feet. 
(2)  This  was  the  duty  of  the  most  menial  servant,  and 
he  said  that  he  did  it  as  an  example  to  them  in  service. 

4.  The  Betrayer  Pointed  Out  (John  13:  21,  22; 
Matt.  26:  21-25;  Mark  14:  18-21;  Luke  22:  21-23). 
(i)  The  presence  of  Judas  gave  him  the  keenest 
anguish,  and  after  a  final  effort  to  turn  him  from  his 
evil  purpose,  he  advised  him  to  go  to  his  wicked  work 
at  once.  (2)  Judas  withdrew  and  his  going  was  a 
great  relief  to  Jesus  (John  13:  31,  32). 

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LIFE  OF  JESUS 

5.  The  Lord's  Supper  (Matt.  26:  26-29;  Mark  14: 
22-25;  Luke  22:  15-20).  (i)  He  said  he  had  greatly 
desired  to  live  to  eat  this  Passover  with  them.  (2) 
Then  with  the  bread  and  the  wine  he  gave  them  a 
simple  memorial,  which  he  said  they  were  to  repeat 
in  remembrance  of  him  until  his  return. 

6.  The  Farewell  Conversation  (John  13:  ^^  —  16: 
^^•,  Matt.  26:  31-35;  Mark  14:  27-31;  Luke  22:  31- 
38).  This  was  of  the  nature  of  table-talk  upon 
high  themes.  Of  these  the  following  are  the  more 
important  for  our  purpose:  (a)  The  badge  his  dis- 
ciples were  to  wear  was  their  love  for  one  another. 
(6)  Jesus'  interest  in  his  disciples  and  service  for  them 
would  continue  in  heaven,  (c)  Love  for  Jesus  will 
show  itself  in  obedience  to  his  word,  (d)  His  dis- 
ciples were  to  do  greater  works  than  he.  (e)  He 
will  give  his  Spirit  to  his  disciples.  (/)  He  was  going 
to  the  Father,  and  his  departure  was  for  them  the 
beginning  of  a  new  and  better  experience. 

7.  The  Intercessory  Prayer  (John  17:  1-26).  (i) 
The  table-talk  ended  with  a  prayer  by  Jesus  in  which 
he  asked  (a)  that  he  might  be  able  to  glorify  the 
Father;  (b)  that  the  Twelve  might  be  kept  true  to 
the  Father,  to  him,  to  one  another;  (c)  that  all 
subsequent  disciples  might  have  the  closest  fellow- 
ship with  the  Father,  with  him,  with  each  other; 
(d)  that  all  of  his  disciples  might  eventually  be  with 
him.  (2)  In  this  prayer  Jesus  makes  clear  (a)  his 
oneness  with  the  Father,  and  his  disciples;  (b)  his 
love  of  the  Father's  will  and  his  confidence  that  he 
had  perfectly  performed  it;    (c)  his  conviction  that 

139 


A         STUDY         OF         THE 

he  had  revealed  the  Father  and  that  he  would  con- 
tinue to  do  this ;  {d)  his  belief  that  his  disciples  were 
distinguished  from  the  rest  of  men  in  that  they  knew 
he  was  from  the  Father.  (3)  After  the  prayer  they 
sang  a  hymn  and  went  out  into  the  Mount  of  Olives. 

Questions  for  Study  and  Discussion 

I.  Why  did  the  man  in  Jerusalem  furnish  the 
room  so  readily?  2.  Note  and  comment  upon  the 
fact  that  there  were  no  women  at  the  Lord's  Supper. 
3.  Did  Jesus  intend  to  institute  an  ordinance  or  to 
set  an  example  by  the  command  in  John  13:  14? 
in  Luke  22:  19,  20?  4.  Why  did  he  advise  Judas  to 
be  in  haste?  5.  Was  Matt.  26:  24  his  last  desperate 
effort  to  win  Judas?  6.  What  other  important 
themes  do  you  discover  in  the  table-talk?  in  the  in- 
tercessory prayer?  7.  Note  and  comment  upon  the 
absence  of  a  sense  of  sin  in  this  prayer  of  Jesus. 

Messages  for  Our  Life 

I.  How  extensive  is  the  obedience  to  Christ's  com- 
mand in  John  13:  14,  15?  2.  How  common  is  the 
badge  of  discipleship  referred  to  in  John  13:  35? 
3.  Are  the  disciples  doing  greater  works  to-day  than 
Jesus  did?  What  are  they?  4.  Has  it  been  better 
to  have  the  Spirit  of  Jesus  than  the  body  of  Jesus  in 
the  world? 

References.  —  Edersheim's  "  Life  and  Times  of  Jesus  the  Messiah," 
Vol.  II,  pp.  479-533.     Read  Rev.  John  Watson's  "  The  Upper  Room." 


X40 


LIFE  OF  JESUS 


Lesson  XL 
PASSION  WEEK.    THE  DAY  OF  SUFFERING 


The  Lesson  Facts 

1.  The  Agony  in  Gethsemane  (Mark  14:32-42; 
Matt.  26:  36-46;  Luke  22:  39-46;  John  18:  i).  (i) 
Early  Friday  morning  they  left  the  Upper  Room  and 
Jerusalem  and  went  to  the  Garden  of  Gethsemane. 
(2)  Here  in  solitude,  while  his  disciples  slept,  he 
prayed. 

2.  The  Betrayal  and  Arrest  (John  18:  i-ii;  Matt. 
26:47-56;  Mark  14:43-52;  Luke  22:47-53).  (i) 
Judas  with  a  temple  guard  arrested  him.  (2)  The 
guard  was  frightened,  Peter  would  have  fought  for 
him,  yet  he  allowed  himself  to  be  arrested. 

3.  The  Trial  before  the  Jewish  Authorities  (John 
18:  12-24;  Matt.  26:  57-68;  Mark  14:  53-65;  Luke 
22:  54,  66-71).  (i)  He  was  led  to  Annas,  the  former 
high  priest,  who  vainly  tried  to  get  evidence  against 
him.  (2)  John  and  Peter  were  present,  but  Peter 
denied  that  he  knew  Jesus.  (3)  Jesus  was  taken  before 
Caiaphas  and  the  Council,  who  sought  his  condemna- 
tion through  false  witness,  but  in  vain.  (4)  Under 
oath  Jesus  swore  that  he  was  "  The  Christ,  the  Son  of 
God."  (5)  He  was  condemned  to  death  for  the  crime 
of  blasphemy,  and  was  subjected  to  great  personal 
indignity. 

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A         STUDY         OF         THE 

4.  The  Denial  by  Peter  (Mark  14:66-72;  Matt. 
26:69-75;  Luke  22:  54-62;  John  18:25-27).  Peter 
in  the  high  priest's  palace  twice  denied  his  Lord, 
but  was  brought  to  repentance  by  a  look  from 
Jesus. 

5.  The  Action  of  the  Council  (Matt.  27:  i,  2;  Mark 
15:  i).  The  Council  decided  to  demand  from  Pilate 
the  execution  of  their  sentence. 

6.  The  Remorse  of  Judas  (Matt.  27:  3-10). 

7.  The  Trial  before  Pilate  (John  18:  28-38;  Mark 
15:  1-15;  Luke  23:  1-7).  (i)  The  Council  charged 
Jesus  with  treason.  (2)  Pilate  acquitted  him,  but 
to  get  rid  of  a  troublesome  case  he  sent  him  to  Herod. 

8.  Jesus  before  Herod  (Luke  23:  8-12).  Herod, 
after  subjecting  him  to  personal  indignities,  sent  him 
back  to  Pilate. 

9.  The  Trial  before  Pilate  Resumed  (Matt.  27: 
11-31;  Mark  15:6-11;  Luke  23:13-25;  John  18: 
39 — 19:16).  (i)  Pilate  several  times  pronounced 
Jesus  innocent,  but  being  afraid  of  the  Jewish  rulers, 
finally  ordered  his  crucifixion.  (2)  Jesus  was 
scourged  and  shamefully  abused  by  the  Roman 
soldiers. 

10.  The  Sorrowful  Way  (Luke  23:  26-32;  Matt. 
27:  32;  Mark  15:  21).  One  Simon  bore  his  cross  for 
him  and  sorrowing  women  followed  him. 

11.  The  Crucifixion  (Matt.  27:  33-56;  Mark  15: 
22-41;  Luke  23:33-49;  John  19:16-37).  (i)  The 
crucifixion  took  place  at  Calvary,  just  outside  the 
northern  gate  of  the  city.  (2)  Every  insult  was 
offered  him.     (3)  Seven  times  he  spoke  from  the  cross, 

143 


LIFE  OF  JESUS 

words  of  forgiveness,  hope,  faith,  love,  desire,  sub- 
mission, triumph. 

12.  The  Burial  (Matt.  27:  57-61;  Mark  15:  42-47; 
Luke  23:  50-5 6a;  John  19:  38-42).  (i)  Jesus  was 
buried  by  two  of  the  Council,  Joseph  of  Arimathea 
and  Nicodemus,  who  up  to  this  time  had  been  secretly 
his  disciples.  (2)  The  interment  was  hasty,  as  the 
Sabbath  was  at  hand.  (3)  His  mother  and  Mary 
Magdalene  planned  to  complete  the  burial  after  the 
Sabbath. 

Questions  for  Study  and  Discussion 

I.  Follow  Jesus  in  the  several  journeys  of  this 
lesson.  2.  What  evidences  of  Jesus'  humanity  ?  of  his 
divinity?  3.  In  what  respects  was  the  Garden  ex- 
perience a  preparation  for  what  followed?  4.  What 
did  Jesus  mean  in  Luke  22:  53b?  in  Matt.  26: 
64?  5.  Note  when  Jesus  spoke  during  his  trial  and 
when  he  was  notably  silent.  6.  Note  the  difference 
in  the  charges  on  which  Jesus  was  tried  before  the 
Council  and  Pilate.  7.  What  is  your  judgment  of 
Pilate?  8.  Do  you  understand  that  the  Jews,  before 
the  Council  and  Pilate,  rejected  Jesus  as  the  Messiah? 

Messages  for  Our  Life 

I.  What  lesson  for  those  in  trial  in  the  words  and 
in  the  spirit  of  Jesus'  Garden  prayers?  2.  Would 
you  say  that  Matt.  26:  45,  46  teaches  that  the  past 
is  irreparable  and  the  future  is  available  for  every 
man?  3.  Is  there  any  denial  of  Jesus  to-day  corre- 
sponding to  Peter's?    What?     4.  **  What  shall  I  do 

143 


A        STUDY         OF         THE 

with  Jesus,  which  is  called  Christ?  "  5.  What  is 
the  meaning  of  Christ's  death  to  the  world?  to 
you? 

References.  —  Edersheim's  "  Life  and  Times   of  Jesus  the  Messiah," 
Vol.  II,  pp.  533-618;  "  His  Life,"  pp.  199-214. 


LIFE  OF  JESUS 


Lesson  XLI 
THE  GREAT  FORTY  DAYS 


The  Lesson  Facts 

1.  The  Watch  at  the  Tomb  (Matt.  27:  62-66). 
The  Pharisees,  on  Saturday,  made  the  tomb  secure 
against  robbery. 

2.  The  Earthquake  (Matt.  28:  2-4).  Early  on 
Sunday  morning  there  was  an  earthquake  and  the 
watch  at  the  grave  saw  an  angel  roll  away  its  stone. 

3.  The  Empty  Tomb  (John  20:  i-io).  (i)  While 
it  was  yet  dark  on  that  same  day  Mary  Magdalene, 
with  other  women,  came  to  the  tomb.  (2)  Finding 
it  empty  she  ran  and  told  John  and  Peter.  (3)  They 
went  to  the  tomb,  and  saw  that  it  was  empty. 

4.  Jesus  appeared  to  Mary  Magdalene  (John  20: 
11-18;  Mark  16:  9-1 1).  (i)  To  Mary,  who  lingered 
at  the  tomb,  Jesus  appeared.  (2)  He  told  her  to 
announce  to  his  brethren  that  he  was  going  to  the 
Father. 

5.  Jesus  appeared  to  the  Women  (Matt  28:  i,  5-10; 
Mark  16:  i-ii;  Luke  24:  1-12).  (i)  As  the  other 
women  left  the  tomb,  they  were  met  by  Jesus.  (2) 
He  gave  them  a  message  to  his  disciples  to  meet  him 
in  Galilee. 

6.  The  Report  of  the  Watch  (Matt.  28:  11-15). 
(i)  The  guard  reported  the  events  to  the  chief  priests 

US 


A        STUDY         OF         THE 

and  were  bribed  by  the  Council  to  give  a  false  account 
of  them.  (2)  This  account  found  general  acceptance 
among  the  Jews. 

7.  Jesus  appeared  to  Two  Disciples  at  Emmaus 
(Luke  24:  13-35).  (i)  Two  unnamed  disciples,  on 
their  way  the  same  day  to  Emmaus,  had  an  inter- 
esting experience  with  Jesus.  (2)  Returning  to 
Jerusalem,  they  found  the  Eleven  assembled  and 
were  told  that  Jesus  had  appeared  to  Simon. 

8.  Jesus  appeared  to  the  Disciples,  Thomas  being 
absent  (John  20:  19-25;  Luke  24:  36-43;  Mark  16: 
14).  (i)  To  the  disciples  Jesus  appeared  that  same 
evening.  (2)  He  gave  them  his  blessing  and  bade 
them  receive  his  Spirit.  (3)  Thomas  was  absent  and 
refused  to  believe  their  story. 

9.  Jesus  appeared  to  the  Disciples,  Thomas  being 
present  (John  20:  26-29).  (i)  This  was  on  the  next 
Sunday  evening.     (2)  Thomas  was  convinced. 

10.  Jesus  appeared  to  Seven  Disciples  by  the  Sea 
of  Galilee  (John  21:  1-24).  (i)  While  Peter  and  six 
others  were  engaged  in  their  business  of  fishing,  Jesus 
appeared.     (2)  He  took  command  of  Peter's  life. 

11.  Jesus  appeared  to  the  Eleven  on  the  Mountain 
in  Galilee  (Matt.  28:  16-20;  Mark  16:  15-18).  (i) 
Jesus  met  the  Eleven  at  the  unnamed  mountain  in 
Galilee  which  he  had  appointed.  (2)  They  worshiped 
him.  (3)  He  gave  them  his  Great  Commission  (a)  to 
make  disciples  of  all  the  nations,  (h)  to  baptize  them, 
(c)  to  teach  what  he  had  taught.  (4)  He  claimed  to 
have  all  authority,  and  promised  always  to  be  with 
them. 

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LIFE  OF  JESUS 

12.  The  Ascension  of  Jesus  (Luke  24:  44-53;  Mark 
16:  19,  20).  (i)  Forty  days  after  his  resurrection,  on 
the  Mount  of  Olives,  Jesus  appeared  to  his  disciples 
and  showed  them  how  he  was  the  Messiah  of  the 
Scriptures.  (2)  He  told  them  to  remain  in  Jerusalem 
until  they  received  the  promised  baptism  of  the  Spirit. 
(3)  While  he  blessed  them,  he  was  carried  into 
heaven.  (4)  They  returned  to  Jerusalem,  and,  full  of 
joy,  remained  there. 

Questions  for  Study  and  Discussion 

I.  Why  did  the  Pharisees  remember,  and  his  dis- 
ciples forget,  his  teaching  about  his  resurrection? 
2.  Did  anybody  see  Jesus  rise?  3.  What  is  the  evi- 
dence of  his  resurrection?  4.  What  do  you  think  of 
it?  5.  Explain  John  20:  17  and  Matt.  28:  9.  6.  Was 
there  any  change  in  the  feeling  of  the  disciples  toward 
him  after  the  crucifixion?  (Matt.  28:  9;  Luke  24:  34; 
John  20:  28.)  7.  What  is  your  explanation  of  the 
different  effect  upon  the  disciples  of  the  death  and 
of  the  ascension  of  Jesus?  (Luke  24:  17,  52,  53.) 
8.  What  was  Jesus'  resurrection  body? 

Messages  for  Our  Life 

I .  What  promise  of  our  resurrection  have  we  in  the 
resurrection  of  Jesus?  2.  Does  John  20:  29  apply 
to  us?  3.  In  view  of  Matt.  28  :  16-20  what  is  the 
Church's  duty  toward  the  world  ?     What  is  your  duty  ? 

References.  —  Edersheim's  "  Life  and  Times  of   Jesus  the  Messiah," 
Vol.  II,  pp.  619-652;  "  His  Life,"  pp.  215-226. 


M7 


STUDY         OF         THE 


Lesson  XLII 
REVIEW 

The  Lesson  Facts 

1.  Recall  the  Titles  of  the  Lessons  since  the  previ- 
ous review:  (i)  Days  on  the  Borders  of  Galilee; 
(2)  Great  Events  and  Teaching  near  Caesarea  Phi- 
lippi ;  (3)  From  Capernaum  to  Jerusalem ;  (4)  Ministry 
in  Pereaand  Jerusalem;  (5)  Warnings  against  Wrong 
Views  and  Conduct;  (6)  Jesus,  a  Revealer  of  Moral 
Laws;  (7)  The  Jerusalem  Crisis;  (8)  In  Retirement 
near  the  Wilderness ;  (9)  The  Last  Journey  to  Jerusa- 
lem; (10)  Passion  Week,  The  Day  of  Triumph  and 
the  Day  of  Authority;  (11)  Passion  Week,  The  Day 
of  Controversy;  (12)  Passion  Week,  The  Night  of 
Prophecy  and  the  Day  of  Quiet;  (13)  Passion  Week, 
The  Upper  Room;  (14)  Passion  Week,  The  Day  of 
Suffering;   (15)  The  Great  Forty  Days. 

2.  Make  a  List  of  the  Events  given  in  the  Lesson 
Facts  of  each  lesson  in  their  proper  order,  and  go 
over  the  list  until  you  are  able  to  repeat  with  reason- 
able fluency  these  events,  especially  the  events  of  the 
last  week. 

3.  Note  the  Following  Characteristics  of  this  period: 
(i)  The  places  in  which  Jesus  successively  labored. 
(2)  The  increased  attention  he  gave  to  the  training 
of  the  Twelve.     (3)   The  growing  hostility  of  the 

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LIFE  OF  JESUS 

rulers.  (4)  The  light  that  events  at  the  Feast  of 
Tabernacles,  the  Feast  of  Dedication,  the  Raising 
of  Lazarus,  and  the  Ministry  in  Perea  near  Jerusa- 
lem throw  upon  this  growing  hostility.  (5)  The  in- 
creasing clearness  of  Jesus'  claims  to  Messiahship. 
(6)  The  light  these  lessons  throw  upon  the  conscious- 
ness of  -Jfe^ ;  upon  his  personal  magnetism ;  upon 
the  stabiir^f'  of  the  apostles'  faith  in  him,  even  when 
they  co^wl^hot  understand  him;  upon  the  growing 
emphasil  5f  Jesus  on  moral  and  spiritual,  as  against 
ceremonial  or  merely  formal  religion. 

4.  Note  carefully  the  Events  of  Passion  Week,  and 
comment  upon  the  part  the  people  took  in  them, 
especially  on  Sunday  and  Friday ;  upon  the  mastery 
Jesus  had  over  the  men  and  events,  so  that  everything 
and  every  one  seemed  to  be  under  his  control ;  upon 
the  desperateness  of  the  situation  in  the  eyes  of 
Pharisees,  Sadducees  and  Herodians,  which  led  them 
to  combine  against  Jesus  and  resort  to  every  device 
to  destroy  him. 

5.  Note  the  Significance  of  the  Death,  Resurrection 
and  Ascension  of  Jesus,  and  the  light  each  cast  upon 
his  mission. 

6.  Starting  with  the  Capernaum  Crisis,  think 
through  the  Events  of  this  Last  Year  of  our  Lord's 
life,  and  try  to  discover  its  unity  and  mark  the  prog- 
ress of  events  toward  the  consummation. 

Questions  for  Test 

I.  Trace  upon  the  map  the  travels  of  Jesus  during 
this  year.     2.  What  light  does  this  year  cast  upon  the 

149 


A         STUDY         OF         THE 

relation  of  Jesus  to  the  Gentiles?  (Mark  7:  24-30; 
John  10:16;  12:20-33;  Matt.  28:16-20.)  3.  Do 
you  detect  any  one  among  his  contemporaries  who 
understood  Jesus?  4.  Who,  in  your  judgment,  most 
nearly  understood  him?  (John  12:  7;  20:  16.)  5. 
What  was  Jesus'  attitude  toward  his  d^a^h  in  the 
prospect  of  which  he  lived  throughout  th^^.^ear?  6. 
In  view  of  this  year,  what  have  you  to  s^y^{9f  Jesus* 
life?  Was  it  a  complete  success,  completef^^ure,  or 
partly  both?  7.  Does  this  year  show  Jesus  to  be  the 
Perfect  Man?  More  than  man?  Divine?  8.  Refer 
to  the  "  Preview  "  in  Lesson  26,  and  in  the  light  of 
this  year  answer  the  questions  there  asked. 

Preview 

During  the  remaining  lessons  we  must  endeavor 
to  gather  up  some  of  the  results  of  this  wonderful  life 
and  the  impression  it  has  made  upon  the  world. 
The  portraits  of  Jesus  to  be  found  in  the  four  Gospels, 
The  Acts,  the  Epistles  of  Paul,  Hebrews,  and  the 
other  epistles  will  be  studied,  each  in  its  turn,  and 
then  the  verdict  of  the  ages  will  be  asked.  We  shall 
discover  that  all  these  witnesses  tell  substantially  the 
same  story,  but  each  tells  his  story  in  his  own  way  and 
with  interesting  variations.  The  total  impression 
of  all  these  accounts  will  be  that  Jesus  was  the  most 
wonderful  man  who  has  lived,  the  divine-human 
Person  whom  we  love,  obey  and  worship,  as  our 
Saviour  and  Lord. 


ISO 


LIFE  OF  JESUS 


Lesson   XLIII 
THE  LIFE  OF  JESUS  BY  MATTHEW 


The  Lesson  Facts 

1.  Read  the  Gospel  according  to  Matthew  through 
at  a  single  sitting.  It  ought  to  be  done  in  two  and  a 
half  hours  by  even  a  slow  reader.  If  it  can  be  read 
in  Ballantine's  "  The  American  Bible,"  or  Moulton's 
"  Modern  Reader's  Bible,"  all  the  better,  because  in 
these  the  Gospel  enjoys  the  rare  luxury  of  being 
printed  as  other  books. 

2.  Matthew  aims  to  show  that  Jesus  is  the  long- 
expected  Messiah,  the  King  of  the  Jews. 

3.  The  section  1:1  —  4:  11  is  introductory  to  the 
Messiah's  public  ministry.  Jesus  was  descended  from 
Abraham,  the  founder  of  the  nation,  and  from  the 
Davidic  dynasty;  he  was  the  child  of  promise;  even 
Gentiles  recognized  him  as  King  of  the  Jews;  John 
the  Baptist  was  his  forerunner;  his  baptism  re- 
vealed his  Messiahship  and  his  temptation  showed 
its  spiritual  character. 

4.  The  First  Period  of  His  Ministry  (4:  12  —  9*  34) 
shows  Jesus  as  teaching  the  good  tidings  of  the  king- 
dom of  heaven  and  healing  the  sick. 

5.  The  Second  Period  of  His  Ministry  (9:  35  —  16: 
20)  shows  Jesus  profoundly  impressed  by  the  need  of 

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A         STUDY         OF         THE 

his  people,  and   offering   himself   and   his  gospel  to 
meet  their  need. 

6.  The  Third  Period  of  His  Ministry  (16:21  —  28: 
15)  shows  Jesus  in  conflict  with  the  leaders  of  his 
people,  their  growing  hostility  to  him,  their  apparent 
victory  over  him  in  his  death,  the  vindication  of  his 
claims  in  his  resurrection.  Four  times  (16:  21;  17: 
22,  23;  20:  17-19;  26:  I,  2)  does  he  predict  his  death 
and  resurrection  —  his  apparent  defeat  and  failure, 
his  real  victory. 

7.  The  Gospel  closes  (28:  16-20)  with  the  great 
commission  of  the  omnipotent  King  for  the  winning 
of  a  world-wide  kingdom. 

8.  Matthew  teaches  that  the  Old  Testament  Found 
its  Fulfilment  in  Jesus  {e.  g.,  4:  14;  13:  14;  26:  54; 
1:22;    2:15;    7:17;    12:18-21;    21:4;    27:9). 

9.  Much  of  Jesus'  teaching  is  about  his  Kingdom. 
There  are  twelve  parables  of  the  Kingdom  peculiar 
to  this  Gospel  (13:  24-50;  18:  23-35;  20:  1-16; 
21:28-32;   22:1-14;   25:1-30). 

10.  Probably  the  most  striking  passage  is  (26:  63, 
64)  where  Jesus  under  legal  oath  before  the  highest 
court  of  his  nation  swears  he  is  the  Messiah. 

11.  To  Matthew,  Jesus  is  of  the  Royal  Line,  the  line 
of  Promise;  the  Messiah  the  prophets  expected;  the 
One  in  whom  the  Old  Testament  finds  its  fulfilment 
and  the  old  dispensation  its  culmination.  Matthew 
shows  him  opposed  from  his  infancy  by  heartless 
rulers,  religious  formalists,  perverse  people,  who 
gained  a  transitory  victory,  only  to  go  down  in  a 
final  defeat.     Jesus,  from  first  to  last  in  this  Gospel, 

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LIFE  OF  JESUS 

is  the  King,  the  Messiah,  and  his  Kingdom  is  not  the 
temporal  domain  of  a  son  of  David  but  the  world 
Kingdom  of  the  Son  of  God. 

Questions  for  Study  and  Discussion 

I.  Why  four  Gospels?  Why  not  at  least  four? 
2.  Are  we  richer  with  four  Gospels  than  if  we  had 
all  the  facts  in  one  Gospel?  Why?  3.  It  has  been 
suggested  that  Matthew  wrote  for  the  Jews;  what 
do  you  think  about  it?  4.  Why  are  the  first  three 
Gospels  called  "Synoptic  Gospels"?  5.  What  is 
the  probable  date  of  this  Gospel?  6.  Try  to  describe 
Jesus  in  your  own  words  as  this  Gospel  presents  him 
to  you. 

Messages  for  Our  Life 

I .  Is  there  for  you  the  note  of  authority  in  the  voice 
of  Jesus?  (7:  29.)  2.  In  what  respects  is  Jesus  a 
King  in  the  world  to-day?  3.  Is  there  a  kingdom 
of  heaven  here  and  now?  4.  Does  this  Gospel  in 
its  doctrine  of  the  kingdom  of  heaven  teach  the 
salvation  of  society  as  well  as  of  the  individual?  5. 
What  are  some  of  the  social  virtues  honored  in  this 
Gospel?  {e.  g.,  26:  31-46). 

References. — The  books  are  many.  Farrar's  "  Messages  of  the  Books  "; 
Bernard's  "  Progress  of  Doctrine  in  the  New  Testament  ";  Dods'  "  Intro- 
duction to  the  New  Testament,"  may  be  mentioned.  But  nothing  can  be 
more  helpful  than  reading  the  Gospel  itself  as  a  whole,  with  the  purpose  to 
see  Jesus  as  Matthew  saw  him. 


IS3 


STUDY         OF         THE 


Lesson  XLIV 
THE   LIFE   OF   JESUS   BY   MARK 


The  Lesson  Facts 

1.  Mark  aims  to  show  that  Jesus  Christ  is  the  Son 
of  God.  (i)  The  introduction  (i:  1-13)  gives  briefly 
the  ministry  of  John  the  Baptist,  the  baptism  of 
Jesus  and  his  temptation.  (2)  The  first  period  of 
the  public  ministry  (1:14  —  7:23)  is  his  work  in 
Galilee.  (3)  The  second  period  (7:  24  —  9:  50)  is  his 
work  in  the  regions  around  Galilee.  (4)  The  third 
period  (10:  1-3 1)  is  his  work  in  Judea  and  beyond 
Jordan.  (5)  The  fourth  period  (10:32  — 11:  11) 
is  his  work  while  on  his  way  to  Jerusalem.  (6)  The 
fifth  period  (11:12  —  1 5 :  47)  is  his  work  in  Jerusalem. 
(7)  The  reference  (16:  1-8)  to  the  resurrection  is 
brief.  (8)  The  section  16:  9-20  is  commonly  re- 
garded as  an  appendix,  not  a  part  of  the  original 
Gospel. 

2.  Mark  presents  Jesus  in  the  setting  of  time,  place, 
and  circumstance.  He  gives  his  very  words,  his 
look,  his  manner  (i:  28,  35,  45;  2:  1-4,  15;  3:  10-12; 
6:32,  33;    10:  32). 

3.  He  presents  Jesus  as  a  man  of  action.  He 
frequently  tells  of  Jesus'  teaching,  but  does  not  give 
much  of  the  teaching.     He  gives  only  four  of  the 

IS4 


LIFE  OF  JESUS 

fifteen  parables  found  in  Matthew,  and  in  the  briefest 
possible  form.  He  gives  large  space  to  the  deeds 
and  movements  of  Jesus.  He  records  eighteen 
miracles.  Jesus  is  always  busy.  He  has  no  leisure 
to  eat  (6:  31).  His  friends  fear  he  will  break  down 
from  his  incessant  toil  (3:  20,  21). 

4.  He  presents  Jesus  as  a  man  of  power.  The 
demons  are  subject  to  him.  The  winds  and  sea  obey 
him.  Disease  is  banished  by  him.  Power  seems 
to  flow  from  him,  so  that  his  very  garments  are 
charged  with  it.  He  is  always  master  of  the  situa- 
tion. The  crowds  press  upon  him.  The  authorities 
fear  him.  He  causes  strong  emotions  in  men,  such 
as  fear,  amazement,  admiration  (1:23-26,  39); 
(4:39;   6:51);    (5:28;   6:56);    (8:1-10.11-13). 

5.  He  presents  Jesus  as  immensely  popular  with 
the  people  from  first  to  last,  and  as  criticized  by  the 
ruling  classes  alone.  Crowds  always  wait  upon  him 
(i:  37,  45;    2:  2;   6:  31;   8:  i). 

6.  Among  the  characteristic  sections  of  the  Gospel 
may  be  mentioned  a  typical,  busy  day  (i:  21-39) 
and  the   frank    exclamation  of  the   centurion    (15: 

39)- 

7.  He  shows  Jesus  to  be  a  man  of  the  present, 

leading  a  strenuous  life;  a  man  of  marvelous  power; 
one  who  moves  with  celerity,  is  keen,  alert,  myste- 
rious, awe-inspiring;  a  man  who  is  recognized  by 
demons  and  men,  by  heaven  at  his  baptism  and  by 
the  Roman  centurion  at  his  death,  as  the  Son  of  God. 
He  is  of  the  heroic,  rather  than  the  regal  type.  He 
is  a  man  of  colossal  proportions. 

IS5 


A         STUDY         OF         THE 

Questions  for  Study  and  Discussion 

I.  What  is  the  probable  date  of  this  Gospel? 
2.  Note  the  number  of  verses  that  begin  with  "  and  " 
and  the  frequency  of  the  word  "  straightway  "  and 
feel  the  sense  of  movement  they  give.  3.  What  do 
you  think  of  the  theory  that  this  Gospel  was  written 
for  the  Romans?  4.  Would  you  say  that  some  of 
the  points  of  contrast  between  Matthew's  and  Mark's 
portraits  are:  To  Matthew  Jesus  is  a  man  of  the  past, 
a  teacher,  a  God-anointed  King;  to  Mark  a  man  of 
the  present,  a  doer  of  deeds,  a  man  of  marvelous 
power  and  presence,  thus  showing  himself  through 
his  great  nature  to  be  the  Son  of  God?  What  other 
contrasts  do  you  note?  5.  Think  through  the  Gospel 
and  make  a  mental  picture  of  Jesus  as  Mark  thought 
of  him. 

Messages  for  Our  Life 

I.  Should  men  hold  their  power  as  a  trust  for  the 
use  of  their  fellow  men,  as  Jesus  did  according  to  this 
Gospel?  Apply  this  to  present-day  life.  2.  What 
encouragements  do  you  find  in  this  Gospel  to  the 
strenuous  life?  3.  Do  you  think  that  the  Jesus  of 
Mark  fits  the  bustle  of  Occidental  life  and  the  hurry 
of  the  twentieth  century  better  than  the  leisurely 
ways  of  the  Orient?  4.  Does  the  Jesus  of  Mark 
**  find  "  you?  at  what  points? 

References.  —  See  "  References  "  in  Lesson  43. 


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LfissoN  XLV 
THE  LIFE  OF  JESUS  BY  LUKE 


The  Lesson  Facts 

1.  Luke's  theme  is  Jesus,  the  Man  for  all  men. 

2.  In  his  preface  (i:  1-4)  he  says  that  he  has  con- 
sulted many  oral  and  written  narratives  of  Jesus, 
and  has  endeavored  to  set  forth  in  this  book  only 
the  authentic  facts  about  him. 

3.  He  gives  (i:  5  —  2:  52)  many  interesting  facts 
regarding  the  infancy  and  boyhood  of  Jesus,  espe- 
cially emphasizing  his  normal  life  and  development. 

4.  He  tells  (3:1  —  4-13)  of  his  baptism  and 
temptation,  and  traces  his  genealogy  back  to  Adam 
and  God,  thus  making  him  a  member  of  the  human 
race,  in  whose  divine  origin  he  shared. 

5.  He  treats  his  ministry  under  three  dixnsions: 
(i)  In  Galilee  (4:14  —  9- 50).  (2)  From  the  time 
Jesus  determined  to  go  to  Jerusalem  until  his  arrival 
there  (9:  51  —  19:  28).     (3)  In  Jerusalem  (19:  29  — 

24:53)- 

6.  He  presents  Jesus,  the  man.  It  is  the  human 
side  of  Jesus  that  is  everywhere  shown.  There  is 
nothing  more  characteristic  of  man,  as  mati,  than 
prayer.  Six  times  Jesus  is  said  to  have  prayed 
(3:21;  5:16;  6:12;  9:28;  23:34,46). 

IS7 


A        STUDY         OF         THE 

7.  He  shows  him  as  a  gentle  man,  a  gentleman 
(7:  11-15,  36-50;   10:  41,  42). 

8.  He  shows  him  as  a  tolerant  man  (9:  49,  50,  51- 
56).  He  alone  gives  the  parable  of  the  Good  Samari- 
tan in  which  Jesus  chose  a  Samaritan  rather  than  a 
priest  or  Levite,  as  a  type  of  himself  (10:  25-37). 

9.  He  shows  him  as  a  man  of  wide  sympathies. 
Jesus  was  interested  in  the  poor,  the  outcasts,  the 
suffering,  the  little  children,  Samaritans,  Gentiles, 
publicans  (6:20;  7:36-50;  5:12,  13;  7:11-17; 
18:  16;  17:  16-19;  4*  25-30;  19:  i-io).  His  wide 
human  sympathies  are  shown  in  his  teaching,  espe- 
cially his  sympathy  for  the  poor  and  the  unfortunate 
(12:16-21;    14:12-14;    16:19-22). 

10.  Luke  shows  that  Jesus  was  attractive  to  women. 
Practical  Martha,  poetical  Mary,  the  outcast  woman, 
Joanna  of  high  social  position,  delighted  to  be  with 
him.  Women  are  the  only  ones  who  are  said  to  have 
ministered   to   him   (10:  38-42;   7:   44-50;   8:  2,   3). 

11.  This  portrait  from  the  pen  of  Luke  reveals  a 
man;  a  humane  man;  a  gentleman;  one  whom  little 
babes  nestled  against,  and  pure  women  loved  and 
vile  women  in  simple  reverence  worshiped;  a  man 
of  broad  sympathies,  tender  heart,  large  vision,  who 
was  interested  in  all  that  is  human  and  was  ever 
ready  to  extend  the  helping  hand  to  the  man  who 
needed  him.  To  him  the  future  belongs,  when  all 
middle  walls  of  partition  are  broken  down,  and  all 
men  on  the  simple  basis  of  their  manhood  will, 
through  him,  be  brought  back  to  God,  from  whom 
he  and  they  are  come. 

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Questions  for  Study  and  Discussion 

I.  What  do  you  think  of  the  theory  that  Luke 
wrote  for  the  Greeks?  2.  What  are  the  four  hymns 
in  the  first  two  chapters?  (i:  46,  68;  2:  14,  29.) 
3.  What  differences  between  Matthew's  genealogy 
of  Jesus  and  Luke's?  4.  When  was  this  Gospel 
written?  5.  Who  was  Luke?  6.  What  are  some 
of  the  principal  passages  found  only  in  Luke? 
7.  Try  to  reproduce  before  your  own  mind  Jesus  as 
Luke  understood  him,  to  think  of  him  as  Luke  thought 
of  him. 

Messages  for  Our  Life 

I.  Does  it  seem  to  you  that  this  Gospel  is  the 
"  glad  tidings  "  of  salvation  to  all  men  from  all  the 
ills  of  life?  Support  your  position  by  reference  to 
the  Gospel.  2.  Why  are  women  to-day  so  much 
more  interested  in  Jesus  than  are  men?  3.  To  what 
degree  do  you  think  the  Church  succeeds  in  imitating 
the  Jesus  of  Luke  in  interest  in  the  poor?  in  sympathy 
with  the  vile  and  the  unfortunate?  in  love  for  social 
inferiors  ?  in  tolerance  toward  those  who  hold  different 
religious  views?  4.  What  is  your  success  in  these 
directions  ? 

Referencbs,  —  See  "  References  "  in  Lesson  43.     Be  careful  to  read  the 
Gospel  throiigh,  and  that  at  one  sitting,  if  possible. 


STUDY         OF         THE 


Lesson  XLVI 
THE  LIFE  OF  JESUS  BY  JOHN 


The  Lesson  Facts 

1.  John's  purpose  was  to  prove  that  Jesus  was 
the  Christ,  the  Son  of  God,  in  order  that  men  may- 
have  Hfe  through  him  (20:  30,  31). 

2.  He  had  a  wealth  of  material  bearing  upon  the 
life  of  Jesus,  far  more  than  he  could  use,  from  which 
he  made  selection  in  order  to  accomplish  his  purpose 
in  writing  (20:  30,  31;   21:25). 

3.  The  prologue  (i:  1-18)  is  a  summary  of  the 
book,  and  contains  its  main  teaching.  The  eternal, 
divine  "  Word,"  the  Creator  of  all  things,  the  life 
and  light  of  men,  shone  in  the  darkness,  but  was  not 
recognized  by  it.  He  came  into  the  world,  was 
rejected  by  "  his  own,"  but  was  received  by  others, 
whom  he  made  his  children.  He  dwelt  among  men, 
and  revealed  to  them  the  Father. 

4.  The  First  Main  Division  (i:  19  —  12:  50)  treats 
of  the  revelation  to  men  of  Jesus  as  the  Christ,  the 
Son  of  God.  The  second  main  division  (13:  i  — 
20:  31)  treats  of  the  issues  of  the  revelation.  In  the 
first  Jesus  showed  himself  to  the  world,  and  won 
disciples;  in  the  second  he  was  with  his  friends, 
training  and  instructing  them,  or  with  his  foes, 
submitting  to  their  deadly  power.     In  his  resurrec- 

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LIFE  OF  JESUS 

tion  he  finally  triumphed  over  the  hostility  of  the 
latter  and  perfected  the  faith  of  the  former. 

5.  The  Appendix  (21:  1-25)  is  an  incident  of  the 
Great  Forty  Days,  added  by  John  or  some  other 
writer. 

6.  This  book  gives  the  inner  life  of  Jesus,  while 
the  other  Gospels  may  be  said  to  give  his  external 
life.  It  is  his  self-revelation.  It  is  the  Gospel  of 
the  Person  of  Jesus,  as  distinct  from  his  life  (6:  48; 
7:37;  8:12,58;   10:9,11;   11:25;   15:1). 

7.  John  has  certain  master -words,  which  stand 
for  great  ideas  and  facts  in  religious  thought  and  life, 
e.  g.,  Light,  Life,  Love,  Faith. 

8.  John  traces  the  growth  of  the  faith  of  some  and 
the  unbelief  of  others,  until  they  come  to  their  full 
issue  at  his  death  and  resurrection.  The  reason  for 
the  unbelief  is  shown  to  be  not  lack  of  evidence  but 
moral  blindness  (3:  19-21;    5:  39,  40;    9:  39-41). 

9.  From  John  we  learn  of  Jesus'  early  Judean  and 
Samarian  ministry  (2:  13  —  4:  42),  of  certain  visits 
to  Jerusalem  (5:  1-47;  7:1  —  8:59;  9:1  —  10:42), 
of  his  discourses  in  the  Upper  Room  (13:  i  —  17:  26), 
besides  other  events  and  teaching. 

10.  It  is  the  Gospel  of  Discourses.  There  are  few 
events  and  few  miracles  given,  and  they  are  used  as 
nails  upon  which  to  hang  teaching:  e.  g.,  3:  1-15; 
5: 1-47;   6:  1-65. 

Questions  for  Study  and  Discussion 

I.  What  do  you  think  of  the  theory  that  John 
intended  to  supplement  the  other  Gospels  ?     2,  What 

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A         STUDY         OF         THE 

do  you  think  of  the  suggestion  that  John  wrote  for 
Christians?  3.  What  seven  witnesses  to  Jesus?  (i: 
15;    5:39;     8:   14;    8:  18;    10:25;    15:  26;    15:27.) 

4.  The  miracles  are  treated  as  "  signs  ";   are  they? 

5.  Note  the  various  instances  in  which  Jesus  preaches 
himself ;  would  it  be  tolerated  in  any  other  preacher  ? 
Why  is  it  tolerated  in  him?  6.  Is  this  the  Gospel  of 
the  divinity  of  Jesus?  7.  Try  to  make  a  picture  of 
Jesus,  as  John  paints  him.  8.  Try  to  get  before  your 
mind  each  of  the  four  portraits:  Jesus,  the  King  of 
the  Jews;  Jesus,  the  heroic  man;  Jesus,  the  human 
man;  Jesus,  the  divine  man. 

Messages  for  Our  Life 

I.  What  is  Jesus' chief  message  about  God?  2.  Do 
you  believe  [men  get  a  better  idea  of  God  through 
Jesus  than  otherwise?  (i:  18.)  3.  Which  of  the 
four    portraits    of    Jesus    interests    you    the    most? 

4.  Meditate   long   and  much  upon  John's  portrait. 

5.  Does  it  seem  to  you  that  the  writer  accomplishes 
his  purpose  (20:  30,  31)?  6.  Do  you  agree  with  Peter 
in  6:  68?     7.  Are  you  a  friend  of  Jesus  ?  (15:14.) 

References.  —  See  "  References  "  in  Lesson  43. 


LIFE  OF         JESUS 


Lesson    XLVII 
THE  LIFE  OF  JESUS  IN  THE  ACTS 


The  Lesson  Facts 

I.  The  Facts  in  the  Life  of  Jesus  given  in  The  Acts. 
(i)  His  name  was  Jesus  (i:  i;  2:  22).  (2)  He  was 
the  son  of  Mary  (i:  14).  (3)  He  was  of  the  seed  of 
David  (13:  22,  2;^).  (4)  The  preceding  ministry  of 
John  the  Baptist  (19:  4).  (5)  His  ministry  in  Gali- 
lee began  as  John's  w^as  about  closing  (10:  36,  37). 
(6)  He  was  "  of  Nazareth  "  (3:  6).  (7)  He  wrought 
miracles  (10:  ^8).  (8)  He  taught  (i:  1-8).  (9)  He 
had  a  ministry  in  Judea  and  Jerusalem  (10:  37,  39). 
(10)  He  had  companions,  who  were  known  by  name 
(i:  13,  23).  (11)  Judas,  one  of  his  companions,  be- 
trayed him  (i:  16).  (12)  He  was  not  understood, 
was  betrayed,  was  delivered  by  his  own  people  and 
their  rulers  to  the  Gentiles,  was  tried  before  Pilate 
and  Herod,  was  condemned  though  innocent,  was 
exchanged  for  a  murderer,  was  crucified,  died  (2:  2^; 
3:13-15;  4:10,27;  5:30;  7:52;  10:39).  (13)  He 
was  buried  in  a  tomb  (13:  29).  (14)  God  raised 
him  from  the  dead  (2:  24;  3:  15;  4:  10,  33;  5:  30; 
10:  40;  13:  30;  17:  18;  26:  23).  (15)  He  was  seen 
alive  after  his  resurrection  (1:2,  3;  2:32;  9:5,  17; 
10:40,  41;  13:31;  22:8,14).  (16)  He  ascended 
(1:1,9-11,22;   2:33;   5:31;   7:55,56). 

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A         STUDY         OF         THE 

2.  The  Teachings  of  Jesus  given  in  The  Acts,  (i) 
He  spoke  of  the  kingdom  of  God  (1:3).  (2)  He  gave 
commissions  to  his  apostles  (1:4,  8;  10:  42).  (3)  He 
distinguished  his  mission  from  John's,  promised 
the  Holy  Spirit  to  his  disciples,  had  a  vision  of  a  world- 
wide power,  claimed  to  be  the  Judge  of  the  living  and 
dead  (1:5,  8;  10:  42).  (4)  He  is  the  stone  rejected 
by  the  builders  (4:11).  (5)  It  is  more  blessed  to  give 
than  to  receive  (20:  35). 

3.  Teaching  in  The  Acts  concerning  Jesus,  (i)  His 
disciples  bore  witness  to  the  above  facts  and  teachings 
(10:  39-42).  (2)  He  was  the  Christ  (2:  36;  5:  42); 
man  (17:  31);  Saviour  (4:  12;  13:  23);  Lord  (2:  36); 
Son  of  God  (9:  20);  Judge  of  living  and  dead  (10: 
42).  (3)  He  continues  to  be  a  living  power  in  the 
world  (11:  21);  is  coming  again  (i:  11);  is  the  hope 
of  Israel  and  the  Light  of  the  world  (26:  23;   28:  23, 

31). 

4.  The  Influence  of  Jesus  as  shown  in  The  Acts. 
(i)  The  book  is  designed  to  show  what  Jesus  did  after 
his  Ascension  (i:  i,  2).  (2)  Through  his  disciples 
and  the  Holy  Spirit  he  continued  his  work  (i:  8;  5: 
32).  (3)  The  wonderful  events  of  Pentecost  were 
due  to  him  (2:  33).  (4)  His  disciples  were  trans- 
formed by  him  (4:13);  wrought  miracles  by  his 
power  (4:  10);  won  other  disciples  by  his  power  (5: 
14);  rejected  other  religious  teachers  for  him  (4:  19, 
20);  abandoned  idolatry  (19:26);  hazarded  their 
lives  for  him  (15  :  26;  21  :  13);  were  comforted, 
cheered,  helped  by  him  (7:55-60;  23:11);  were 
called  by  his  name  (11:  26;  24:  5).     (5)  Through  him 

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LIFE  OF  JESUS 

sinners  were  forgiven  (16:31;  20:  21);  churches  were 
formed  (4:  32-37;  11:  26;  20:  17,  28,  29).  (6)  His 
name  was  magnified  (19:  17). 

Questions  for  Study  and  Discussion 

I.  Read  The  Acts  through,  putting  in  your  note- 
book, under  the  four  heads  given  in  Lesson  Facts, 
everything,  whether  given  above  or  not,  you  find 
relating  to  Jesus.  2.  What  do  you  think  of  the 
view  that  Luke  held,  that  after  his  ascension  Jesus  act- 
ively and  personally  continued  to  influence  the  world 
quite  as  really  as  before  his  ascension?  (1:1,  2.) 
3.  What  impression  does  The  Acts  make  upon  you 
concerning  Jesus?  Wherein  does  it  differ  from  the 
impression  of  the  Gospels,  if  at  all?  4.  Do  you  note 
any  omission  of  important  facts  in  his  life?  5.  Do 
you  note  any  facts  not  given  in  the  Gospels?  Any 
teaching  ? 

Messages  for  Our  Life 

I.  Is  Jesus  a  living  force  in  the  world  to-day  as  he 
was  before  his  death?  Give  illustrations.  2.  Is  his 
influence  that  of  a  man  who  once  lived,  or  of  one  who 
now  lives?  Give  your  reasons.  3.  May  every  dis- 
ciple perpetuate  the  influence  of  Jesus?     If  so,  how? 

References.  —  See  "  References  "  in  Lesson  43.     Stifler's  '*  An  Intro- 
duction to  the  Book  of  Acts  "  is  an  interesting  book  on  The  Acts. 


STUDY         OF         THE 


Lesson   XLVIII 
THE  LIFE  OF  CHRIST  IN  PAUL'S  EPISTLES 


The  Lesson  Facts 

1.  Names  of  Jesus.  Jesus  (i  Thess.  i:  lo);  Christ 
(Gal.  i:6);  Jesus  Christ  (Gal.  2:  16);  Christ  Jesus 
(i  Thess.  2:14);  the  Lord  (i  Thess.  1:6);  Lord 
Jesus  (i  Thess.  2:  15);  Lord  Jesus  Christ  (i  Thess. 
1:3);  Son  of  God  (Rom.  1:4);  Son  of  his  love  (Col. 
i:  13);  Lord  of  glory  (i  Cor.  2:  8);  Saviour  (Tit.  i: 
4);   Beloved  (Eph.  i:  6). 

2.  Facts  in  the  Life  of  Jesus,  (i)  He  was  born 
(Gal.  4:  4) ;  (2)  was  of  the  seed  of  David  (Rom.  1:3); 
(3)  was  sent  of  God  (Gal.  4:4);  (4)  was  man  (i  Tim. 
2-5);  (5)  was  in  likeness  of  sinful  flesh  (Rom.  8:  3); 
(6)  had  brothers  (i  Cor.  9:5);  (7)  had  apostles  (Gal. 
i:  18,  19) ;  (8)  was  sinless,  meek,  gentle  and  unselfish 
(2  Cor.  5:  21;  10:  I ;  Rom.  15:  3);  (9)  in  him  God 
dwelt  (Col.  2:9);  (10)  instituted  the  Lord's  Supper 
(i  Cor.  11:  23-26);  (11)  was  delivered  up  (Rom.  4: 
25);  (12)  died  for  sinners  (Gal.  1 :  4;  2:20);  (13)  was 
buried,  was  raised  on  the  third  day,  appeared  to 
many  (i  Cor.  15:  4-8);  (14)  ascended  (Rom.  8:  34); 
(15)  is  now  exalted  (i  Tim.  3:  16);  (16)  is  coming 
again  (i  Thess.  5:  2,  23). 

3.  Teaching  about  Jesus.  In  addition  to  the  above 
we  note  the  following  as  part  of  Paul's  teaching  about 

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Jesus:  (i)  About  his  person  and  work,  (a)  He  re- 
veals God  (2  Cor.  4:  4).  (b)  His  God  and  Father  is 
God  (Eph.  1:3).  (c)  He  has  a  glorious  body  (Phil. 
3:  21).  (J)  He  is  faithful  and  loving  (2  Thess.  3:  3; 
2  Cor.  5:  14).  (e)  He  has  a  wonderful  life  history 
as  Jesus  Christ  (Phil.  2:  6-1 1).  (/)  He  reconciles  the 
world  to  God  (2  Cor.  5:  18-20).  (g)  He  unites  men 
(Gal.  3:  28).  Qi)  He  gives  eternal  life  (2  Tim.  i: 
10).  (i)  He  assures  man's  resurrection  (i  Cor.  15: 
12-19).  (2)  About  his  relation  to  his  disciples  and 
his  Church,  (a)  He  is  in  them  and  they  are  in  him 
(Col.  1:27,  28).  (b)  He  gives  them  liberty  (Gal. 
5:  i).  (c)  He  is  their  hope  (i  Tim.  1:1).  (d)  He 
is  their  life  (Col.  3:4).  (e)  He  commands  their  life 
(Gal.  2:  20).  (/)  They  offer  prayer  and  thanks  to 
him  (i  Cor.  1:2;  Rom.  1:8).  (3)  About  his  relation 
to  the  world,  (a)  He  is  in  human  affairs  (i  Thess. 
3:  11;  I  Cor.  4:  19).  (b)  He  is  the  gospel  (Rom. 
15:  16-19).  (c)  In  him  all  things  find  completeness 
(Eph.  i:  10).  (d)  He  is  the  Judge  of  men  (2  Cor.  5: 
10).  (e)  He  is  supreme  (Col.  i:  13-18).  (/)  His 
work  will  end  in  triumph  (i  Cor.  15:  24-28). 

Questions  for  Study  and  Discussion 

I.  Note  the  details  of  Christ's  life  which  Paul  omits 
but  which  you  think  important.  2.  Would  you  say 
that  in  his  earlier  epistles  he  emphasizes  the  return 
of  Christ  more  than  in  his  later  epistles?  What 
significance  do  you  attach  to  this  fact?  3.  What  in- 
ference do  you  draw  from  the  fact  that  Paul  has  more 
to  say  about  the  death  and  resurrection  of  Jesus  than 

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A         STUDY         OF         THE 

about  other  facts  of  his  life?  4.  Paul  did  not  know- 
Jesus  until  after  his  ascension;  what  influence  did 
this  have  upon  his  thought  about  Jesus?  5.  What 
did  Paul  know  about  the  life  of  Jesus?  6.  Give  in 
your  own  words  Paul's  conception  of  Jesus,  and  what 
he  thought  Jesus  was  t6  the  world. 

Messages  for  Our  Life 

I .  Does  the  death  and  resurrection  of  Jesus  have  the 
same  significance  in  the  thought  of  men  to-day  as 
they  did  to  Paul?  Do  they  have  the  same  to  you? 
2.  How  closely  does  Paul's  interpretation  of  Jesus 
coincide  with  yours?  3.  Paul's  relation  to  Jesus 
affected  his  whole  life;  is  it  so  with  all  men  to  whom 
the  knowledge  of  Jesus  comes?     Is  it  so  with  you? 

References.  —  The  thirteen  epistles  of  Paul.  A  most  profitable  study, 
to  which  much  or  little  time  may  be  given,  is  to  read  with  reference  to  this 
lesson  the  epistles  in  their  chronological  order,  which  is  as  follows:  i  Thess., 
A.D.  52;  2  Thess.,  S3:  Gal.,  i  Cor.,  2  Cor.,  57;  Rom.,.s8;  Col.,  Eph.,  Philem., 
Phil.,  62;  I  Tim.,  Tit.,  67;  2  Tim,,  68. 


LIFE  OF  JESUS 


Lesson  XLIX 
LIFE  OF  CHRIST  IN  THE  HEBREWS 


The  Lesson  Facts 

1.  Names  and  Titles  of  Jesus.  Jesus  (6:  20) ;  Christ 
(5:5);  Jesus  Christ^io:  10);  Son  of  God  (4:  14); 
our  Lord  (7:  14);  author  of  salvation  (2:  10);  high 
priest  (2:  17);  Apostle  (3:  i) ;  our  forerunner  (6:  20); 
mediator  (8 :  6) ;  author  and  perf ecter  of  our  faith 
(12:  2);  great  shepherd  of  the  sheep  (13:  20).  "High 
priest  "  is  the  writer's  favorite  term. 

2.  Facts  in  the  Life  of  Jesus,  (i)  He  came  into  the 
world  (10:  5).  (2)  He  was  a  man  (2:  14).  (3)  He 
was  of  the  tribe  of  Judah  (7:  14).  (4)  He  was 
tempted  (4:  15).  (5)  He  was  sinless  (4:  15;  9:  14). 
(6)  He  was  compassed  with  infirmity  (5:  2).  (7)  He 
prayed  (5:  7).  (8)  He  suffered  in  Gethsemane 
(5-  7)-  (9)  He  endured  insults  (12:  3).  (10)  He 
learned  obedience  through  suffering  (5:8).  (11)  He 
was  made  perfect  through  suffering  (2:  10).  (12) 
He  gave  himself  to  death  (7:  27).  (13)  He  was 
crucified  (12:  2).  (14)  He  died  outside  of  Jerusalem 
(13:  12,  cf.  John  19:  17).  (15)  He  was  raised  from 
the  dead  (13:  20).  (16)  He  ascended  (9:  24).  (17)  He 
is  exalted   (1:3).     (18)   He  will  come  again   (9:  28). 

3.  Teaching  about  Jesus.  The  writer  of  this  epistle 
aims  to  show  the  superiority  of  Jesus  Christ  to  all 

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A         STUDY         OF         THE 

other  mediators,  and  of  his  revelation  of  God  to  all 
other  revelations,  and  hence  its  finality,  (i)  He  is 
God's  full  and  final  revelation  (i:  1-3).  (2)  He  is 
greater  than  the  angels,  through  whom  the  law  was 
supposed  by  the  Jews  to  have  been  given  (i :  4  —  2:  4). 
(3)  He  is  greater  than  Moses  (3:  1-6).  (4)  He  is 
greater  than  Joshua  (4:  i-io).  (5)  He  is  our  High 
Priest  and  as  such  is  greater  than  the  Aaronic  and 
Levitic  high  priests  (5:1 — 10:  18).  (a)  He  has  the 
two  qualifications  of  a  high  priest,  ability  to  sympa- 
thize, and  appointment  by  God  (5:  1-4).  (b)  He 
is  a  priest  after  the  order  of  Melchizedek  and  not 
after  that  of  Aaron  and  as  such  he  is  priest-king,  and 
an  eternal  priest  (6:  20  —  7:  3,  17-25).  (c)  He  is 
a  sinless  priest  (7:  26-28).  (d)  He  is  mediator  of 
a  better  covenant  (8:  6,  7).  (e)  He  ministers  in  a 
better  tabernacle  (9:  11).  (/)  He  offers  a  better 
sacrifice,  —  himself,  the  one  perfect  and  sufficient 
sacrifice  (9:  24-28).  (g)  His  mediation  is  complete 
and  ample  in  all  respects  (10:  1-18).  (6)  He  inspires 
us  to  holy  living  and  rewards  us  for  it  (12:  1-3).  (7) 
He  is  unchangeable  (13:  8).  (8)  Through  him  we 
offer  praise  to  God  (13:  15).  (9)  To  him  shall  be 
eternal  glory  (13:  20). 

Questions  for  Study  and  Discussion 

I.  This  epistle  is  variously  ascribed  to  Paul,  to 
Barnabas,  to  Apollos,  to  Clement  of  Rome,  to  a  woman. 
Can  you  give  some  reasons  for  thinking  Paul  did  not 
write  it?  2.  When  was  it  written ?  To  whom?  For 
what  purpose?     3.  What  is  the  chief  significance  of 

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Jesus  to  the  world  in  the  mind  of  this  writer?  4. 
What  would  you  say  to  the  statement  that  Paul  shows 
how  Jesus  makes  valid  the  ethical  law  of  the  Jews  by 
fulfilling  all  that  was  essential  in  it;  and  that  the 
writer  of  the  Hebrews  does  the  same  for  the  ceremo- 
nial law? 

Messages  for  Our  Life 

I.  Do  you  understand  that  according  to  this  epistle 
the  old  sacrifices  and  priests  are  abolished?  2.  In 
what  respects  is  the  present  dispensation  superior 
to  the  old?  3.  Men  have  always  sought  access  to 
God;  why  is  access  to  God  through  Jesus  superior 
to  other  ways  of  approach  to  him?  4.  If  Jesus 
was  made  perfect  through  suffering  (2:  10),  in  what 
sense?     What  light  does  this  cast  upon  suffering? 

5.  In  view  of  what  Jesus  was  and  has  done,  what 
should  we  be  and  do  ?     Give  answers  from  the  epistle. 

6.  Since  the  gospel  of  Jesus  is  so  much  better  than 
the  best  of  other  ways  of  salvation,  what  is  the 
responsibility  for  neglecting  it? 

References.  —  Read  the  epistle  through  at  one  sitting  and  endeavor 
to  get  the  writer's  point  of  view  regarding  Jesus.  For  information  about 
authorship  of  the  epistle  see  Dods'  "  Introduction  to  the  New  Testament." 


STUDY         OF         THE 


Lesson  L 

THE    LIFE    OF    CHRIST    IN    THE    CATHOLIC 
EPISTLES  AND  APOCALYPSE 


The  Lesson  Facts 

1.  In  James,  (i)  He  is  called  "  the  Lord  Jesus 
Christ  "  (i:  i);  "  the  Lord  of  glory  "  (2:1);  "  the 
Lord  "  (5:  7).  (2)  No  fact  of  his  life  is  referred  to. 
A  second  coming  is  spoken  of  (5:  7,  8).  (3)  Hints  of 
his  teaching  are  to  be  found  in  i:  22-25  (cf-  Matt.  7: 
24-27);    5:  9    (cf.  Matt.  24:33);    5:12    (cf.  Matt.  5: 

34-37)- 

2.  In  I  and  2  Peter,  (i)  In  i  Peter  he  is  called 
Jesus  Christ  (i:i);  Christ  (i:ii);  Shepherd  and 
Bishop  (2:25);  Lord  (3:15);  chief  Shepherd  (5: 
4).  In  2  Peter  he  is  called  Jesus  Christ  (i:  i);  Sav- 
iour (1:1);  Jesus  our  Lord  (1:2);  Lord  Jesus 
Christ  (i:  8);  Lord  and  Saviour  Jesus  Christ  (i:  11); 
the  Master  (2:  i).  (2)  Facts  in  the  life  of  Christ.  In 
I  Peter  are  his  sinlessness  (2:  22);  meekness  (2:  23); 
sufferings  (i:ii);  crucifixion  and  death  (2:  24;  i:  18, 
19);  resurrection  (1:3);  ascension  and  exaltation 
(1:21;  3:22).  A  second  coming  is  spoken  of  (i: 
13;  4:  13).  In  2  Peter  are  his  power,  presence, 
majesty  and  the  transfiguration  (1:16-18);  death 
(2:  i).  (3)  Teachings  of  Jesus.  In  i  Peter  there  are 
two  (a,  2:  7;  cf.  Matt.  21:  42;  6,  2:  21;   cf.  Matt.  11: 

172 


LIFE  OF  JESUS 

29;  16:  24);  in  2  Peter  there  is  one  (i:  14;  cf.  John 
21:  19).  (4)  Teaching  about  Jesus.  In  i  Peter 
God  is  his  God  and  Father  (1:3);  his  resurrection  is 
essential  (i  13) ;  he  is  Saviour  (1:8,9);  he  was  foretold 
(i:  11);  his  life  had  its  roots  in  the  past  (1:20);  he 
glorified  God  (4:  11);  his  disciples  suffered  for  him 
and  will  be  glorified  with  him  (4:  13,  14).  In  2  Peter 
to  know  him  and  to  enter  into  his  eternal  Kingdom 
are  goals  for  our  life  (2:  20;   3:  18). 

3.  In  I,  2,  J  John,  (i)  In  I  John  he  is  called  Jesus 
(i:  7);  the  Christ  (2:  22);  Jesus  Christ  (4:  2);  Son 
of  God  (3:  8);  God's  only  begotten  Son  (4:  9);  his 
Son  Jesus  Christ  (3:  23);  Saviour  (4:  14);  Advocate 
(2:  i) ;  Word  of  life  (i:  i);  Holy  One  (2:  20).  In  2 
John  he  is  called  Christ  (v.  9) ;  Jesus  Christ  (v.  7) ; 
Son  (v.  9) ;  Son  of  the  Father  (v.  3).  In  3  John  he  is 
mentioned  but  once,  the  Name  (v.  7).  (2)  Facts  in 
his  life.  In  i  John  he  was  man  (4:  2);  he  lived 
among  men  (2:6);  John  knew  him  (1:1-3);  he 
was  baptized  (5:  6);  he  gave  commandments  (2:  3); 
he  gave  the  Spirit  (2:  20;  3:  24);  he  died  (3:  16). 
In  2  John  he  is  a  man  (v.  7);  a  teacher  (v.  9).  (3) 
Teaching  about  him.  We  have  fellowship  with  him 
(1:3);  he  saves  (i:  7);  he  is  one  with  God  (2:  22-24); 
he  is  the  Christ  (2:  22);  he  came  to  destroy  evil 
(3:  8);  he  loves  men  (3:  16);  he  commands  love  (3: 
23);    faith  in  him  is  vital  (5:  i);    he  gives  eternal 

life  (s:  II). 

4.  In  J  tide,  (i)  He  is  Jesus  Christ  (v.  i) ;  Master 
and  Lord  (v.  4).  (2)  No  facts  of  his  life  are  men- 
tioned.    (3)  The  only  teaching  about  him  is  that  he 

173 


A        STUDY         OF         THE 

is  merciful  (v.  21)  and  that  salvation  is  through  him 
(v.  25). 

5.  In  Revelation,  (i)  Names  and  titles.  Jesus 
(1:9);  Christ  (11:15);  Lord  (11:8);  Jesus  ChrivSt 
(1:1);  Lord  Jesus  (22:20);  Son  of  God  (2:18); 
faithful  witness,  first-bom  from  the  dead,  ruler  of 
the  kings  of  the  earth  (i:  5);  the  first  and  the  last, 
the  living  one  (i:  17,  18);  he  that  is  true,  that  hath 
the  key  of  David  (3:  7);  Lion  of  the  tribe  of  Judah 
(S-  5)  J  root  and  offspring  of  David,  the  morning  star 
(22:16);  Lamb  (5:6);  shepherd  (7:17);  Word  of 
God  (19:  13);  King  of  kings  and  Lord  of  lords 
(19:  16).  (2)  Facts  in  his  life.  His  crucifixion  (11: 
8);  his  death  and  resurrection  (1:5);  his  second 
coming  (22:  20).  (3)  Teaching  about  him.  He  is 
the  Saviour,  God  his  God  and  Father  (i:  5,  6);  he 
is  worshiped  in  heaven  (5:  9-14);  his  heavenly 
activity  results  in  great  earthly  events  (6:  1-17);  he 
is  to  establish  his  Kingdom  throughout  the  whole 
world  (11:  15;    17:14;   21:9,22). 

Questions  for  Study  and  Discussion 

I.  Compare  these  several  books  and  note  their 
points  of  difference  and  of  similarity  in  what  they 
say  about  Jesus.  2.  What  in  Jesus'  life  and  work 
was  of  the  most  interest  to  each  writer?  3.  Were 
these  writers  familiar  with  the  critical  facts  in  Jesus' 

life? 

Messages  for  Our  Life 

I.  Which   one   of   these   several   messages   about 

Jesus  is  of  the  most  value  to  this  age?     2.  These 

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writers  place  emphasis  upon  his  death;  would  you 
place  the  emphasis  there  and  there  alone?  3.  The 
Revelation  represents  Jesus  as  now  engaged  in  a 
struggle  with  evil  in  the  world  and  as  ultimately 
triumphant;  what  evidence  do  you  see  of  this  con- 
flict?    What  promise  of  the  coming  triumph? 

References.  —  Commentaries  and  Introductions  to  these  books  may 
be  used  with  profit,  but  study  most  the  books  themselves. 


STUDY         OF         THE 


Lesson  LI 
THE  VERDICT  OF  THE  AGES 


The  Lesson  Facts 

What  have  the  past  nineteen  centuries  to  say  about 
Jesus?  We  can  only  make  brief  reference  to  the 
vast  amount  of  testimony  about  him. 

1.  About  the  Life  of  Jesus,  (i)  There  lived  a  Jesus 
of  Nazareth  about  the  beginning  of  this  era.  The 
calendar  of  the  modern  world  is  based  upon  this 
undisputed  fact.  (2)  The  essential  facts  and  teach- 
ings in  the  four  Gospels  have  not  been  successfully 
denied  although  many  have  questioned  the  miracu- 
lous element  in  them.  (3)  The  one  unique  event, 
the  physical  resurrection,  is  so  well  attested  as  a 
historic  event,  that  even  those  who  have  assailed  it 
have  been  compelled  by  the  evidence  to  admit  that 
there  was  an  event  to  be  explained  or  explained  away. 

2.  About  the  Person  of  Jesus,  (i)  Discussion  has 
gone  on  through  the  centuries  as  to  whether  Jesus 
was  a  mere  man;  or,  a  man  at  all;  or,  God  with  a 
mere  human  body;  or,  God  with  a  human  body  and 
a  human  spirit;  or,  a  being  so  perfect  as  to  be  above 
men  and  angels,  but  not  equal  to  God;  or,  both  God 
and  man.  (2)  The  Church  says  he  is  "  very  God  of 
very  God  and  very  man  of  very  man.** 

3.  About  his  Character.    The  purity  of  his  motives, 

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LIFE  OF  JESUS 

the  unselfishness  of  his  labors,  the  nobility  of  his 
service,  the  sinlessness  of  his  life  have  been  uniformly 
accepted. 

4.  About  His  Mission,  (i)  That  it  was  to  men  in 
every  age  and  clime,  i.  e.,  universal.  (2)  That  it 
was  to  bring  men  into  living  union  with  God,  i.  e., 
spiritual.  (3)  That  it  was  to  secure  the  expression 
of  that  living  union  in  every  relation,  i.  e.,  moral  and 
social. 

5.  About  His  Teaching,  (i)  That  he  is  the  greatest 
teacher  of  spiritual  truth  the  world  has  heard.  (2) 
That  his  doctrine  is  not  mere  abstract  truth  to  be 
simply  intellectually  acknowledged,  but  is  practical 
truth  to  be  vitally  accepted,  i.  e.,  obeyed.  (3)  That 
all  of  his  moral  teaching  is  essentially  spiritual,  i.  e., 
demands  dependence  upon  God. 

6.  About  His  Method,  (i)  Sometimes  Jesus  has 
been  classed  among  the  great  reformers  of  the  world, 
the  greatest  of  them.  (2)  His  method  through  the 
centuries  has  been  to  change  the  heart  of  a  man  and 
thus  to  change  his  life,  and,  therefore,  he  is  not  a 
mere  reformer,  he  is  a  regenerator.  (3)  This  method 
of  changing  the  world  is  slow,  but  it  is  sure. 

7.  About  His  Influence,  (i)  There  has  never  been 
a  day  in  the  history  of  the  world  since  he  lived  that 
men  have  not  had  to  reckon  with  him.  (2)  He  has 
been  not  a  mere  memory,  nor  a  man  who  started 
forces  which  have  been  active  since  his  death,  but  a 
living,  present,  personal  power  in  the  lives  of  individ- 
uals and  in  communities.  (3)  An  increasing  mul- 
titude in  every  generation  have  acknowledged  and 

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obeyed  him  as  their  Lord  and  Saviour.  (4)  Many 
evils  have  been  corrected  by  him;  e.  g.,  the  position 
of  women  and  children  in  the  home  and  society, 
relations  of  buyer  and  seller,  governor  and  governed, 
employer  and  employee  have  been  improved,  and 
slavery  has  been  abolished.  (5)  This  civilization 
has  many  elements  in  it  that  are  far  from  Christian, 
but  the  best  and  mightiest  elements  in  it,  those  that 
have  lifted  it  above  all  other  civilizations,  are  Chris- 
tian. (6)  Whatever  other  causes  have  been  at  work 
for  the  uplifting  of  mankind,  it  is  clear  that  Jesus 
Christ  is  the  new  and  potent  spiritual  force  in  the 
history  of  these  centuries. 

Questions  for  Study  and  Discussion 

I.  Make  a  list  of  the  most  notable  evidences  of 
human  progress  in  domestic  life,  personal  purity, 
civil  government,  human  freedom,  humaneness, 
commercial  morality,  international  diplomacy  during 
the  last  nineteen  centuries.  2.  Try  to  determine 
how  much  Jesus  has  had  to  do  with  this  progress. 
3.  What  do  you  regard  as  the  most  convincing 
evidence  of  the  divine  origin  of  Christianity?  4. 
What  have  you  to  say  about  the  testimony  the 
Church  has  given  in  her  life,  doctrine  and  worship 
to  Jesus  Christ? 

Messages  for  Our  Life 

I.  How  does  the  influence  of  Jesus  to-day  compare 
with  his  influence  in  other  periods  of  the  world's 
history,  e.  g.,  the  apostolic  age,  the  middle  ages,  the 

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Reformation  period?  2.  What  do  you  think  of  the 
statement  often  made  that  working  men  to-day  curse 
the  Church  but  applaud  Jesus  Christ? 

References.  —  Mention  may  be  made  of  "  Gesta  Christi,"  by  Brace; 
"  The  Divine  Origin  of  Christianity,"  by  Storrs;  "  The  Beginnings  of  Chris- 
tianity," by  Fisher;  "  Jesus  Christ  and  the  Social  Question,"  by  Peabody; 
"  Jesus  Christ  and  the  Christian  Character,"  by  Peabody. 


STUDY         OF         THE 


Lesson  LII 
REVIEW 

The  Lesson  Facts 

I.  Review  the  Titles  of  all  the  Lessons  and  note  that  the 
Course  has  covered  (i)  the  prophetic  anticipations 
of  the  Messiah  recorded  in  the  Old  Testament;  (2) 
the  anticipations  of  him  in  the  period  between  the 
Old  and  New  Testaments;  (3)  the  preparedness  of 
the  world  for  his  advent ;  (4)  the  Messianic  hopes  of 
the  people  at  that  time;  (5)  the  physical  features 
of  the  land  and  the  social  conditions  into  which  he 
came;  (6)  the  religious  parties  among  the  Jews  at 
this  time  with  whom  he  had  to  deal;  (7)  the  person 
and  work  of  John  the  Baptist,  who  was  his  forerunner, 
announcing  his  advent  and  preparing  the  people  for 
it ;  (8)  the  progress  of  his  life  from  his  birth  through 
his  infancy,  youth,  baptism,  public  ministry,  death 
and  resurrection  to  his  ascension  and  final  departure 
from  the  world;  (9)  the  pen-portraits  of  him  by 
Matthew,  Mark,  Luke  and  John;  (10)  the  activity 
of  his  disciples  in  telling  the  world  about  his  life  and 
work,  and  their  interpretation  of  the  meaning  of 
these,  as  recorded  in  The  Acts,  the  epistles  of  Paul, 
the  Hebrews,  the  catholic  epistles  and  The  Revela- 
tion; (11)  the  testimony  of  subsequent  history  to 
the  present  time  regarding  Jesus.     A  large  amount 

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of  material  has  been  covered  in  a  hurried  way,  but 
endeavor  to  reproduce  it  before  your  mind  in  order  to 
get  a  complete  picture  of  Jesus,  the  Christ,  as  he  was 
in  the  minds  of  men  before  he  came,  while  he  was 
here  in  the  flesh,  and  since  he  has  withdrawn  from 
their  view. 

2.  Note  the  Following  Facts  that  have  appeared  in 
this  Study:  (i)  That  Jesus  came  as  the  divinely 
appointed  Saviour  of  the  world.  (2)  That,  as  such, 
he  fulfilled  the  highest  hopes  of  his  people,  and  more 
than  fulfilled  them.  (3)  That  while  he  was  a  his- 
toric person,  and  therefore  was  in  a  real  sense  a  prod- 
uct of  historic  conditions  and  environment,  yet  he 
was  more  than  a  product  of  his  times  and  cannot  be 
explained  by  them.  (4)  That  he  lived  a  normal  life 
among  his  contemporaries,  yet  a  life  of  such  spiritual 
power,  moral  purity  and  self-sacrificing  service,  that 
he  was  a  great  Teacher,  a  great  Benefactor,  a  great 
Exemplar.  (5)  That  because  of  his  sinless  life, 
sacrificial  death,  triumph  over  the  grave  and  gift  of 
life  through  his  exaltation  to  glory,  he  is  the  Saviour 
of  the  world.  (6)  That  men  were  divided  in  their 
attitude  toward  him,  some  of  them  not  believing  in 
him  and  hating  him,  though  even  they  did  not  con- 
vict him  of  sin;  and  others  believing  in  and  loving 
him.  This  division  has  continued  through  the  cen- 
turies to  the  present.  (7)  That  he  claimed,  and  his 
disciples  and  Church  have  ever  since  claimed,  and 
the  history  of  the  world  confirms  the  claim,  that 
the  attitude  men  take  toward  him  determines  their 
attitude  toward  God.     (8)  That,  as  a  promise  and 

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a  hope  before  his  advent,  as  Jesus  of  Nazareth  in 
the  days  of  his  flesh,  as  the  crucified  and  risen  Christ 
ever  since,  he  has  been  from  the  earliest  times  to  the 
present  a  Hving,  active,  personal  spiritual  power  in 
the  world,  influencing  an  increasing  multitude  of 
lives  and  molding  the  most  important  features  of 
the  world's  history.  (9)  That  he  meets  the  deepest 
spiritual  needs  and  the  highest  spiritual  aspirations 
of  men  and  of  races,  and  brings  to  the  world  a  king- 
dom of  heaven  (Rev.  21:1  —  22:5),  which  is  a 
kingdom  of  universal  righteousness,  truth  and  peace. 
(10)  That  his  mediatorial  work  for  us  men  and  for 
our  salvation,  which  began  in  "  the  beginning  " 
(John  i:  1-18),  is  to  come  to  a  glorious  consumma- 
tion, when  as  a  finished  work,  he  yields  his  perfected 
Kingdom  to  God  (i  Cor.  15:  24-28). 

Test  Questions 

I.  What  were  some  of  the  characteristics  that  the 
prophets  expected  in  their  Messiah?  2.  What  were 
some  of  the  prevailing  Messianic  notions  at  the  time 
of  the  advent?  3.  In  what  important  respects  was 
the  world  prepared  for  the  advent  ?  4.  Why  did  the 
Pharisees,  who  were  the  religious  leaders  of  the  time, 
hate  Jesus?  5.  What  were  the  reasons  for  his  popu- 
larity with  the  common  people?  6.  What  in  your 
judgment  were  the  most  notable  results  of  Jesus' 
life  in  his  own  day?  7.  What  are  some  of  the  most 
notable  results  of  his  life  in  subsequent  history?  8. 
What  do  you  think  is  to  be  the  influence  of  Jesus  in 
the  future?     9.  Do  you  think  that  his  religion  will 

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be  able  to  solve  the  problems  of  darkest  Africa?  Of 
darkest  London  and  New  York  ?  Of  our  complicated 
civilization?  Why?  lo.  What  do  you  regard  as 
the  most  important  lessons  you  have  learned  from 
these  studies? 


iliii 


BS2420 .S847 

A  study  of  the  life  of  Jesus,  his  words 

innrTn^*""  Theological  Semmary-Speer  Library 


1012  00013  0973 


